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Full text of "Angelographia, sive, Pneumata leityrgika, Pneumatologia : or, A discourse of angels: their nature and office, or ministry ; Wherein is shewed what excellent creatures they are, and that they are the prime instruments of God's providence ... Also something touching devils and apparitions, and impulses. With a practical improvement of the particulars handled, and of the whole doctrine of angels, especially for the promoting of an angelical life .."

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PRINCETON,  N.  J. 


'■^. 


Collection  of  Puritan  Literature. 


Divisi 


Section 


Number 


^^' 


^ive  JnNETMATOAOriA  : 

O  R,     A 

iStCtotttfe  of  tinsels : 

THEIR 

Nature  and  Office,  or  Miniftry. 

Wherein  is  /hewed  what  excellent  Creatures  they  are,  and  thar 
tbey  are  the  prime  Inftruments  of  God's  Providence,  and 
are  imploy'd  about  Kingdoms,  and  Churches,  and  lingle 
Perfons,  and  that  under  Jefus  Cbrifi,  who  is  the  Head  of 
Angeh  as  well  as  Men,  and  by  whole  Procurement  /Irgeis 
are  Minifiring  Spirits  for  finful  Men. 

Alfo  fomething  touching 

Devils  and  Apparitions,  and  Impulfes. 

WITH 

A  Pradic^il  Improvement  of  the  Particulars  handled,  and  of  the 
whole  Dodrine  of /^w^e//,  efpecially  for  the  promoting  oi  an 

ANGELICAL    LIFE. 

Here  fuch  Speculations  is  fbme  would  fecm  wife  in,  above  wbai  is  writ- 
ten, are  decline^ :  Aad  fuch  things  only  arc  bandied  as  the  Holy 
Scriptures  give  us  light  in,  and  have  been  taught  by  Sober  Divines. 


LONDON: 

Printed  for  Thomas  Farkburfi  at  the  Bible  and  three  Crowns  in 
Cheap/ide,  near  MerctrsCbappel^  170 1. 


l^ 


Digitized  by  the  Internet  Archive 
in2013 


http://archive.org/details/angeloOOsaun 


PRE  f'a  C  E. 

Chriftlan  Reader, 

BEfore  this  Learned^  and  Ufeful  Treatife  was  fnff^red  to  walk  abroad ,  in 
Vuhlick,  to  he  w'wtd  hjf  All:  A  Cofy  thereof  was  imparted  to  we  ; 
which  I  read  over,  to  my  great  SatisfaBiott,  and  Edification,  I  am  very  ap- 
frehenfive,  That  the  declaring  of  my  Opi?uon  of  It,  can  weigh  little,  or  no- 
thing with  Many  :  both  by  najon  of  my  Ohjcurity,  and  the  Inconfidtrablenefs 
of  my  Judgment.  But,  probably  y  Ifliall  be  cenfured  by  fome,  as  too  forward, 
and  a£uming,for  intereffing  my  Jelf,  and  medling  with  it,  feeing  I  can  con- 
tribute nothing  to  the  Worth,  or  Commendation  of  7r.  Tet  I  JJjaH  adventure 
(with  SuhmiJJion  to  tbofe  who  are  better  qualified  for  this  Service)  to  acquaint 
fucb  with  my  prefent  Thought s,  as  by  reading  of  it  dejire  to  promote  their  Spi- 
ritual Advantage :  by  laying  before  them^  my  Sentiments  touching  the  Sub- 
je5l  Matter  of  this  Excellent  Difcourfe  :  and  fomethm^  of  the  learned^  judtciouf^ 
and  pious  Authors  difpo/ing,  and  ordering  his  Meditations  upon  this  Subje5l. 

I.  The  Subject,  here  undertaken,  to  be  treated  upon^  is^  certainly,  very  high, 
and  noble  in  ttsftlf,  and  exceeding  ufeful  for  m,  to  be  acquainted  withal^  m 
regard  there  is  jo  much  fpoken  of  the  Angels^  and  their  Mmiflry  in  the  Holy 
Scriptures.  For  that  which  is  written  therein,  is  written  for  our  Learning. 
It  is  then  a  Matter,  which  deferves  to  be  foberly  enquired  into.  What  may 
be  the  Reafon.,  why  the  Scripture-Do^rine,  concerning  Angels j  is  no  more  at- 
tended  unto  ?  For  it  is,  in  our  time,  but  fparingly  treated  upon  :  And  not  fo 
frequently,  and  deeply  in  the  thoughts  of  Chriftians,  as  itJJjould  be  ;  and  con^ 
fequently,  not  improved  by  the  Children  of  God  to  their  growth  in  Faith.,  Ho- 
Imefs  and  Comfort  as  it  might  be.  Let  me  be  pardoned,  if  1  offtr  my  Con* 
je^ure  in  two  Inflances.  (i,)  The  bold,  curious,  and  confident  Speculations 
touching  the  Angels.^  both  in  Elder  tirties,  and  in  the  'Days  of  the  School  men, 
who  intruded  into  things  not  jeen,  vainly  pufft  up  by  their  fie f,jly_  minds.  Thts 
made  way  for  a  voluntary  Humility,  and  tfjued  m  the  worJJjipping  of  Angels. 
And  fome  (it  is  probable)  that  they  might  avoid  this  Rock^  have  thought  it 
dangerous  to  be  inquifitive  into  thofe  things j  which  are  taught  tn  the  Scripture 
of  Truth  concerning  them. 

(2.)  The  Irre!igiouj72e]i,  and  Sccpticifm  of  Material! (Is,  and  S adduces, 
who  deny.,  or  pretend  to  doubt  whether  there  arcy  indeed  any  Imm.iterial  Be- 

A  2  tfigs. 


The   Preface. 

iffgs  at  fiti.     And  if  tbtrt  be  no  fef orate  Spirits^  as  to  their  Exifience^  tBen 
€an  he  nothing  fpoken,  conctming  Juch,  that  is  to  hs  regarcJf.d 

The  prefent  Treat j/s  is  the  more  to  be  "jalued  upon  this  'very  account^  That  it 
both  ajjerts  the  Exiftevce  of  Angel s^  and  direBs  us  hoiv  'we  arc  to  carry  ^ur 
/elves  toward  them  fo  as  to  avoid  Superfiition,  and  Angel- hVorJlnp. 

Tbts  way  juffice  touching  thefubje^l  Matter  treated  upon  m  this  Difcourfe, 
2ly,  1  jljall  add  a  few  TVords  touching  our  worthy  /^uthor^s  dtfpofinv  and 
crdering  his  Meditations  upon  that  fuhltme^  and  noble  $ubjiB.     The  Work  it 
Jelf  doih  abundantly  fljew  him  to  baue  been  a  Ferfon  well  ftored  with  'various 
uleful  kinds  of  Learning,  particularly  in  the  Hebrew  and  Greek  Languages, 
Of  a  lolid  Judgmtnt,  and  indefatigable  diligence  in  fearcbmg  afssr  what  was 
to  be  found  in  other  Authors^   that  might  contribute  any  Light ^  or  Furmrure 
to-httn,  torcard  the  perfe^tng  of  this  Compofure,  fo  that  as  far  as  my  Jljort- 
Jighred  Intelligence  will  reachj   1  mufl  eftetm   this  Difcourfe  to  be  the  mc^ 
full  J  char,  and  elaborate  cf  atiy  upon  this  Suhje5f^    efpecially  fuch  as  are  eX" 
t ant  in  our  own  Language.     His  Stile  is  plain,  and /moot h^  without  firairt- 
ingfor  aff-.chd  Elegancies ;  and  yet  'very  proper,   pertinent,  aud  expre/five  of 
his  own  Thoughts,  and  apt  to  have  an  ea/y  admt/fion  into  the  Underftand- 
irg  of  others,   t ho*  but  of  Ordinary  Capacittes.     He  hath  digefled  hts  Mat* 
Ttrs  very  happily,   in   an  apt,  orderly,    and  ea/ily    Intelligible  Method,  and 
greatly  accommodated  hts  Readtr  by  dividing  his  Book  into  feveral  Chapters 
and  every  Chapter  into  feveral  SeBions,  fo  that  a  man  need  to  travel  but  a 
*vtry  floor t  Stage,  before  be  comes  to  a  Pauje,  where  he  may  refi  him/elf.  And 
where/otver  he  is  pleafed  th  exercife   his  Thoughts^  he  fliall  find fomething  to 
entertain  them  withal  that  is  delightful  and  edifying.     Through  that  whole 
Book   tbtre   runs  a  Stream   of  fanclified  Knowledge^  and  fertous  Godlimfs, 
which  may  feafon  cur  Hearts,  as  well  as  enrich  our  Under  landings.     How 
much  /oever  he  extols  the  Dignity  of  Angels,  and  their  wonderful  Properties^ 
yet  he  fill  lea'ves  them  and  their  Minifiration  under  the  Sovereign  Will  and 
Command   of  God,    and  Jefus  Chnft,  their  Head  \   to  whom  they  devote 
them/elves  and  their  Services.     To  conclude  this  FrchcQ,  I  commend  this 
Di/cour/e  to  theferious  Chri/lian  Reader^  and  him  to  the  Grace  of  God. 

toodon,^  F,K  20.  Q^^    Hamoiid. 


THE 


CON  T  E  NTS. 

CHAP.  I.  T^HE  Prologue  or  Intro JuBion  to  the  lext.  Ho-iv  the  Apo- 
X  ^ofile  proves  that  Chrift  ts  above  Angels.  §  i.  Of 
fbe  varioM9  Acctfttom  of  the  l<Jame  (Angels)  and  of  ether  Scripture 
I^mes  and  Titles  0/ Angels.  §2.0/  the  J<lame  Spirit.  The  Figura- 
tive and  Improper  ufe  of  the  Wordy  and  of  the  Proper  ufe  of  it,  and  what 
a  Spirit  is.  §  3.  Several  forts  of  Spirits^  and  what  an  htalU^ujl  Spirit 
is.  §  4.  Six  Scripture  Arguments,  proving  that  there  are  Angels,  and 
that  they  are  fnch  Intelledual  Spirits.  Page  i 

CH  A  P.  II.  §  I.  Whether  Angels  are  wholly  Incorporeal  and  Imma- 
terial. And  of  the  Opinion  of  the  Ancients,  that  Angels  ^re  Corpo- 
real. §  2.  Some  things  Corporeal^  for  the  Purity  of  their  Subfiance 
c<f/W  Spirits,  And  how  the  SubRance  of  Spirits  is  to  he  difiinguiJJjed 
from  the  finefl  Bodies.  §  ;.  Three  Reafns  proving  Angels  Incorpo- 
real. §  4.  Wh'it  Bodies  they  were  that  Angels  have  appeared  in,  §  j.  Of 
their  Opinion  that  bold  all  Intellectual  Spirits  are  embodied.  And  how 
Spirits  are  capable  cfthe  Settfe  of  Plea  fur  e  and  Pain,  tho  we  fi*ppoJe  ther?^ 
-hot  embodied,  p.  29 

CHAP.  in.  §  I-  Of  the  Original  of  Angzh,  Tl^at  they  were  created 
by  God.  §  2.  Whether  they  were  created  before  the  -vifible  World^  or  to- 
gether with  it.  §  ;.  How  Devils  came  to  be.  Of  the  Fall  of  Angels  and 
what  their  firfi  Sin  was.  §  4.  Of  the  wonderful  Knowledge  of  Angels. 
§  ^  That  they  are  not  Omnijcient  at  God  is.  Whether  they  know  Alen} 
Hearts,  and  things  to  come,  §  6.  Of  their  ^reat  Power.  §  7.  7 hat  the/ 
cannot  work  Miracle?.  An  Objection  anfwer'd.  §  8.  Of  the  Angels  Agi- 
lity, and  fwift  moving  from  place  to  place.  §  9.  Of  their  Holincfs. 
§  10.  Of  their  Number.  §  ir.  Of  their  Order.  §  iz.  Ofthdr  great 
Love  to  Mankind.     §15.  Some  CorcUaries.  p.  4^" 

CHAP.  IV.  §  I.  of  the  Mifion  of  Angels  j  Who  fends  them  ;  F.om 
whence  they  arefenty  and  whither.  §  2.  Whether  they  bad  beenjent  to  mi' 
ntfter  to  Men^  if  ^^^  had  not  enter  d  into  the  World.  §  3.  That  the  Lord 
Jtfus  Chrifi  made  way  for,  and  procur'^d  this  great  Benefit  for  Men :^  and 
bow,     §  4.  That  Angels  are  ChriitV  Mmifiers,  and  minifter  under  hk 


The  Contents. 

Ccnducl.  §  ^.  That  it  is  meet  it  jhould  he  fo.  ^  6.  Two  'Ends,  cfpecially 
for  which  God  would  have  Angels  to  be  under  Chrjfl  ;  w'uh  Ufes.  § 7. 
M'hat  God^s  finding  Angels  import s,  and  how  God  fends  them.  p.  70 

CHAP.  V.  %  I.  Of  the  Work  and  Imployment  of  Angels-^  That  fame 
afcribe  too  much  to  tbeWy  fome  too  little.  %  z.  A  more  general  Conf  dera- 
tion of  it.  §  :;.  That  they  are  imployd  in  all  farts  of  the  World,  §  4.  And 
in  all  forts  of  Actions  whofe  natural  Caufes  are  hidden.  §  5".  And  in  ftich 
as  are  ordinary  ^  whofe  immediate  Caufes  are  apparent.  §  6.  That  it  does 
not  derogate  from  the  Honour  of  Gody  or  his  Providence  to  afcribe  fuch 
Agency  to  Angels.  §7.  Several  Arguments,  proving^  that  God  does  or* 
dtnarily  make  ufe  of  Angels,  oi  the  Inflruments  of  his  Providence,      p.  91 

G  H  A  P.  VI.  §  I.  ^  more  Particular  Conf  deration  of  the  Imployment  of 
Angels.  That  they  have  the  charge  of  Kingdoms  and  Churches ^  8cc* 
§  2.  What  things  they  do  in  and  about  thefe,  with  fome  Improvement  of 
this,  §  ^.  Their  Minifiry  about  particular  Ferfons.  Whether  it  extends 
to  all  Perfons,  or  he  limited  to  the  Ele^  only.  §  4.  Several  Reafons  prov- 
ing that  Angels  look  after  and  care  for  other  befides  Gods  Ele5l.  §  y.  Some 
ufes  this  is  to  be  applied  to.  §  6.  Whether  every  Pexjon  hath  hts  proper 
Angel  affigned  him  ?  §  y.  Of  the  firfi  Period  of  time  in  which  Angels  Mi- 
nifier  to  PerJons,\lz.  Infancy.    §  8.  How  they  do  care  for  Children,  p.107 

CHAP.  VII.  §  r.  The  Second  Period  of  the  Angels  Miniflry.  i.  For  the 
Soul  promoting  the  Knowledge  of  God  in  Perjons  grown  up.  §  2.  What 
Angels  do  immediately  by  others.  §  3 .  What  they  do  immediately  by  them- 
felves  :  Applying  them felves  to  Mens  Imaginatiojis,  they  reprefent  thingj  fo 
intelligibly  as  iftheyfpake.  §  4..  This  inward  way  of  teaching  is  in  Subfer* 
wncy  to  the  Spirit.  §  5*.  An  Anfwer  to  what  fome  obje^  ^g^^^fi  ^^^-  .§  ^' 
How  Angels  are\imploy  d  as  Monitors.  Injtance.  §  7.  What  heed  is  to  be  given 
to  fuch  Alotions  and  Impreffions  as  we  meet  with.  §.  8.  How  Angels  arc  im^ 
floy^  das  Comforters.  §  9.  Angels  are  in  fever  al  refpeBs  better  Comforters  than 
ny  men  on  earth.  §  i  o.How  imployd  din  keeping  evil  from  mens  Souls.p.  151 
CHAP.  VIII.  §  I.  How  Angels  are  imploydfor  Men  in  reference  to  the 
Body,  §  2.  How  m  making  them  profperous  in  their  Bujinefs.  §  g.  How 
in  prefcrving  them,  atid  delivering  them.  §  4.  The  great  ObjcSlion  an- 
fvHrd.  §  5*.  What  ways  Angels  ufe  to  defend  Men.^  as  by  giving  notice 
of  danger.  §  6.  By  difcovcring  and  re/lraming  Encr/fies.  §  7.  How  they 
can  dtfcovtr  tecret  dangers,  §  8.  Whether  good  Angels  are  hnplofd  in  iff- 
flicting  Men.  §  9.  Whether  Angels  do  pray  for  the  Church.  §10.  How 
they  are  De^enddrs  of  the  Names  of  God's  People,  P-  ^5"^ 

CHAP.  IX.  §  r.  What  Angels  do  for  Men  at  Death,     §  2.  They  miti- 
gate the  Pai?js  of  Death,  a?id  make  it  wore  eafy.     §  5.  They  are  Meffcn- 

gers 


The   Contents. 

gLYS  of  Comfort  to  dyl'^^g  Ter/<;:s.  §4.  JVhat  jingeh  Jo  immediattly 
»pun  feparatton  of  Sottl  and  Body,  §  5.  What  they  do  at  the  Refur  recti  on. 
§  6.  J  he  Belief  of  thij  DoHrinc  of  the  Mini  fry  of  Angds  is  urgd.  §  7. 
of  07ie  great  hindrance  of  the  Belief  of  it,  viz'  thst  there  are  (ildonj  any 
Apparitions  cf  Avgds  .ow,  removd.'  §  8.  The  Reafon  and  Ends  of  Ap- 
faritions  -when  they  were  frcqu-,-.::^  and  that  'tis  not  jo  necejjary  nor  f  fafe 
for  tiu  that  they  fijould  be  now  fo  frequent.  §  9.  Ancther  Objui ion  from 
the  great  fufferings  ^f  Gobi's  People ^  anfwcrd.  §  10.  Another  Objicl: on 
anjwcrld :  Andr  that  the  Minifiry  of  Angels  places  them  not  in  any  kind 
of  Inferiority  to  Men,  is  fl)rvd.  p.  182 

CH  AP.  X  §  r.  This  Do^rim  of  the  Minifiry  of  Angels  [f)Ou!d  excite  us 
to  Tbankfuhiejs  to  God,  and  glorifying  of  him.  §  2.  To  further  this,  the 
greatnefs  of  the  Mercy  is  Jhew'd^  by  reprejenting  our  danger  in  refpecl  of 
Devils :  And  (i.)  their  multitude.  §  3.  Their  nearnefs  ta  us.  §  4.  Their 
inveterate  Malice.  §  5*.  Jheir  great  Power  :  How  (notwithfanding  the 
great  Power  of  Devils)  good  Angels  can  controul  and  hinder  them.  §  6,  7. 
Their  Knowledge  and  Cunning.  §  8.  The  Interefir  Devils  have  in  wicked 
Men.  §  9.  *Tts  not  an  imaginary^  but  a  real  danger  we  are  in  from 
Devils.  p.  2C4 

CHAP.  XI.  §  r.  The  Honour  God  puts  on  hie  People  affigning  Angels  to 
take  charge  of  them.     §  2.  Thsy  [Ijouldvalue  themjelves  accordmgljy  and 
how,  both  their  Souls  and  Bodies.     §  5.  On  the  fame  account  ought  others 
to  value  them,     §  4.  And  not  to  perfecute  them.     How  great  a  Mad- 
Tjefs^tis  to  do  fo.     §  5*.  What  a  comfleat  defence  Angels  are,  being  eviry 
where  and  alway  with  God's  People,    §  6.  That  therefore  they  jljould  be 
fearlefs,  and  how.     §  7.  God's  Peoples  enemies  can  have  no  Hcpe  to  pre- 
vail againfi  them.  p  2 1 8 
G  H  A  P.  XII.  §  I.  What  is  our  Duty  fpecially  in  reference  to  Angels.     As 
I.  What  Honour  we  mUjf  give  them.     Negatively,  Not  any  Divine  Ho- 
nour.   §  2.  Not  what  only  belongs  to  Jejus  Chrifi  the  Mediator,      Where 
of  the  D£mons  of  the  Platonifts,  and  that  they  were  Angels.     §  3    Hou> 
we  muft  not  give  them  any  of  the  Honour  belonging  to  the  Holy  Ghoft. 
§  4.  That  we  are  not  to  ajfeii  or  defire  Jenfible  Communion  with  Angtls, 
and  the  Keafons.    §  ^-  A  Ca/e  anfwered.  If  hat  a  man  jhuuld  do^  ar.d  how 
be  [l]ou Id  carry  himfelfif  he  fljould  have  an  Apparition  of  an  Angel,  p.255 
CHAP.  XIII.  §  I.  What  Honour  or  Rcfpe^  is  to  be  given  to  Angels  jhewd 
fcfitively  ;   i.  To  acknowledge  them.      §  2.    .2.  Jo  lovti  them.     How  we 
can  love  them  whin  we  do  not  fee  them.     §  15.    ^.  To  be  careful  not  to  of- 
fend them.      §  4.  To  do  our  befi  to  maintain  that  Communion  with  them, 
which  here  we  may  ordinarily  have.     §  5*.  How  we  may  give  them  Ad^ 


The  Contents. 

-vantage.  Our  Cofwerfion  ts  a  great  Advantage.  §  6.  But  ihL<  is  not  all 
the  Advantage  "we  may  give  them,  §  7.  'Jaj  of  great  concernmevt  that 
the  Body  be  kept  in  a  good  tetrjfer,  p.  2  ^4 

C  H  A  V.  XtV.  §  I.  Of  the  Angelical  Life,  or  our  imitation  of  AfJgels, 
§  2.  How  Angels  can  be  Patterns  for  our  Imitation,  feeing  they  are  tnvi- 
fible  a?; J  mcorruftible.  §  ^.  IVe  n:u(l  bccor^e  dead  to  this  Animal  Ufe, 
§  4.  And  rife  to  a  Spiritual  Angelical  Life.  §  j.  Ibis  Angelical  Life 
conji/hy  Firfiy  in  undcrflandmg  and  knowivg  God.  §  6.  Secondly,  tn 
Love  to  God,  and  Complacency  tn  him.  p.  271 

CHAP.  XV.  §1.^  Third  Branch  in  which  the  Angelical  Life  confifts 
u  Holy  ABivity.  This  muft  be  exfrejsd  in  Adoring  and  Fraifing  the  Di- 
vine Majefly,  §  2.  And  Jefus  Chri/l  the  Redeemer.  §  5 •  And  a'jo  in 
ferving  God  and  obeying  hu  Commands  in  Humility.  §  4.  In  Patience  and 
long  J  offering,  §  f.  h  Charity,  §  6.  In  Integrity,  Univerfality ,  and 
Vitn^lualnefs  of  Obedience.  §  7.  In  Zeal  and  Diligence^  §  8.  In  Con- 
fiancy  avd  Unweariednefs,  p.  294 


ERRATA. 

PAge  5.  Line  26.  for  Elijah's  read  EUp^ai, 
p.  4.  1.  26.  r.  his  Son. 
f».  lo.  I.  30.  for  PUtonijis  and  Ddmons]  r.  FUtonifis  call  them  Damons^ 
p.  22. 1.  1 1,  for  [well']  r.  with. 
p.  37. 1.  13.  for   [contra^']  r.contaH. 
p.  58. 1. 6.  for  [but']  r.  that. 
p.  88.  L  II.  for  [have]  r.  leave. 
p.  128. 1.  2.  in  the  Margcntfor  [currant]  rȣUrant^ 
p.  128,  L  29.  r.  brings. 
p.  140  1.  38.  for  [hide]  r.  heal. 
p.  145. 1.  19.  dele  [How.] 
p.  147. 1.  10.  for  [Angents]  r.  Agents,, 
p.  1 57.  1.  2 1. for  [agim]  r.  ajfeii. 
p.  1 74. 1. 1 7.  for  [viols]  r.  vials. 
p.  1 8  3.  I.  20.  for  [have]  r.  leave, 
p.  191. 1.  I.  for  [can  fee]  r.  cannot  fee, 
p.  212. 1.  antepennlt.  for  [ye]  r.yea. 

p.  215.  1.  14.  for  hte/eiv]  r.  ht^ynv. 

p.  219.1.  ^6.  for  [moj}  Images]  x.moft  lively  Images, 
p.  231.  1.  32.  for  waiteth]  r.  waflcth. 
p.  235. 1.  19.  for  rr>orm  Jacob]  r.  thou  worm  Jacob. 
p.  240.  in  the  Margcnt,  for  J uperi as]  r.fupenus, 
p.  265. 1.  2.  for  this  encourage]  r.  this  doth  encourage, 
p.  28 1. 1.  26.  for  this  rendered]  r.  this  is  rendered* 


A  DIS- 


A 

Difcourfe  of  Angels, 

THEIR 

Nature,  Office,  and  Miniftry. 

HEB,    L   XIV. 

Are  they  not  all  minifiring  Spirits^  fent  forth 
to  wimjier  for  them^  who  /hall  be  heirs  of 
Salvation  ? 


CHAP.     T. 

The  Prologue  or  JmroduUim  to  the  Text,     How  the 
Jpojile proves  that  Chrift  h  above  Angels.  §*.  i.  0/ 
the  various  Accepthrjs  of  the  Name  (Angels)  a^id 
of  other  Scripture  Names  and  Titles  of  Angels. 
5*.  2.  Of  the  Name  Spirit.     The  Figurative  and 
Improper  ufe  of  the  Word^  and  of  the  Proper  ufe  of 
H^  and  what  a  Spirit  is,     §".3.  Several  forts  of 
Spirits^  and  what  an  Intelle^nal  Spirit  is,  §"•  4,  ^/x- 
Scripture  Arguments^  proving  that   there  are  An- 
gels, and  that  they  arefuch  Intelleftual  Spirits. 

WHEN  Moles  was  keeping  the  Sheep  of  Jethro 
his  Father  in  Law,  in  the  Defdit,  near  unto 
Mount  Horeb,  God  bein^  about  to  fend  him 
to  deliver  the  Ghilren  oi  Ifrael  out  oi  Egypt,  where  they 
were  at  that  time  grievouflv  oppreffed  j  He  to  prepare 

B  him 


A  DifcoHtfe  of  Angels^ 


him  for  this  Undertaking,  firft  entertained  him  with  a 
ftrange  and  wonderful  Sight,  Exod,  %.  2.  A  Bufli  all  in 
a  Flame  burning,  but  not  confumed.  This  Mofes  with 
Admiration  obferved,  and  for  his  fuller  Sitisfacflion,  was 
about  to  have  come  nearer  to  it,  to  difcover  (ifpoffible) 
the  reafon  why  the  Bufh,  tho'  on  fire,  was  not  burnt. 
But  no  realbn  in  Nature  could  be  affigned,  for  it  was 
indeed  a  Miracle.  The  intent  of  the  Frcdi^y  was,  to  re- 
prefent  to  Mofes,  the  prefent  State  of  God's  People,  the 
Children  of  Jfrael  m  Egyft,  now  under  grievous  Servi- 
tude, and  in  the  hands  of  a  cruel  Prince,  that  deflgned 
their  ruine,  yet  marvelloufly  preferved,  as  was  that  Bt3(h 
he  faw. 

As  it  was  then  with  the  JewiJJj  Church,  fo  was  it  with 
the  Chrifiian  in  its  Infancy,  for  about  Three  Hundred 
Years  efpecially.  It  was  almoft  continually  under  moft 
bloody  Perfecution,  and  Multitudes  of  Chriftians  daily 
flaughtered  ^  and  yet  there  was  no. Diminution,  orleflen- 
ing  of  their  Number,  but  it  became  a  vulgar  Obferva- 
tion,  that  the  Blood  of  the  Martyrs  was  the  Seed  of  tlie 
Church. 

By  this,  as  a  (landing  '•Miracle,  has  the  Truth  of  the 
Chrifiian  Religion  been  greatlj  confirmed,  after  the 
Gift  of  Miracles  began  to  ceale. 

God's  People  do  not  alway  live  in  fuch  a  flame  of 
raging  Perfecution^  but  they  flill  live  in  the  midft  of  a 
World  of  Enemies,  that  really  in  their  hearts  do  hate 
them,  Joh.i^.ip,  1//&.  wicked  Men  and  Unbelievers, 
and  'tis  as  natural  (in  a  manner)  for  fuch  Men  to  feek 
the  ruine  of  Gods  Church  and  People,  as  'tis  for  the  fire 
to  burn  what  combuftible  Matter  it  meets  with.  God's 
People  have  Multitude,  and  Power,  and  Craft,  and  Ma- 
lice againfl  them,  and  yet  they  are  preferved :  But  what 
Man  living  can  tell  how  ^  Tis  oftentimes  to  God's  Peo- 
ple themfelves  a  wonder,  how  they  are  kept,  and  how 
delivered.  They  cannot  fee  which  way  it  comes  about, 
and  becaufe  the  way  of  Safety  and  Deliverance  is  not 
feen,  where  new  Dangers  and  Difficulties  arife,  Affiance, 
and  Tfuft  in  God,  become  the  more  difficult. 

It 


their  Nature^  Office  and  Minijiry. 


It  would  be  no  fmall  help  to  our  Faith,  if  wc  could 
fee  not  only  that  we  are  kept,  and  delivered,  but  which 
way  this  is  brought  about. 

Tis  no  doubt  the  great  God  of  Heaven,  that  is  the  Sa-  pfal.  17.  ■; 
viour  and  Deliverer  of  his  People:  But  by  what  means?  r^^'-  ^>^- 
We  that  are   ufed  to  means,  (hould  mofc  eafily  believe, 
if  we  could  fee  (omewhat  of  the  Means  God  makes  ufe 
of,  and  has  ready  in  the  worfl  of  times,  to  (ave  by. 

Now  God's  Word  (  which  is  a  rich  Treafury  and 
Store-houfe  of  Comfort  J  gives  fome  Sidsfadion  here- 
about, making  Dilcovery  to  our  Faith,  of  certain  un- 
ieen  and  unobierved  ways  and  means  of  Help,  and  Safe- 
ty, which  our  Senfes  cannot  bring  us  any  Tidings  of* 
Among  thele  the  Miniftry  of  Angels  f  which  my  Text 
fpeaks  ofj  is  one  very  confiderable  one.  The(e  bleffed 
Spirits,  the  Inhabitants  of  the  upper  Region?,  does  the 
great  God  imploy  for  his  Church,  and  People,  and  tbev 
are  ever  aL  work,  tho'  unfeen,  in  their  Behalf.  Of  this 
'tis  my  purpofe  to  dilcourfe,  fo  far  as  I  can  get  any  light 
from  God's  Word  to  dircd  me. 

Thefe  Heavenly  Agents  are  invifible  to  us,  and  work 
infenfibly;  we  cannot  perceive  them,  or  their  way  of  work- 
ing, by  any  of  our  bodily  Senfes,  therefore  are  they  but 
little  counted  upon  :  But  if  the  Blefled  God  would  pleale 
to  open  the  Eye  of  our  Faith,  as  he  did  the  bodily  Eyes 
of  the  Prophet  Elijah's  Servant,  2  Kings  6.  17.  we  /hould 
plainly  fee,  that  when  we  are  mott  forfaken,  there  are 
more  for  us  than  are  againft  us,  as  the  Prophet  told  his 
Servant,  'vcr.  16, 

Our  Apoftle  does  in  this  Text  roundly  afTert  this 
Truth  :  That  all  the  Angels,  thofe  Intelligent  Potent, 
Ailive,  Agile  Spirits,  that  inhabit  the  Empyreal  Heaven, 
are  fent  forth  by  God  into  this  lower  World,  to  mini- 
fter  here,  for  their  fakes  efpecially,  that  are  Heirs  of 
Salvation. 

'Tis  I  confefs  by  the  by  here,  That  our  Apoftle  does 
propole  this  great  Truth.  His  dired  Scope  is  to  let  forth, 
and  prove  the  tranfcendent  Excellency  and  Eminency  of 
our  Lord  Jefus  Cbnfi^  his  Fcrjon  and  Office,  To  prove 
that  he  is  high  indeed,   he  tells  us,  that  he  is  above  An- 

B  2  g^ls. 


4  A  Difcourfe  of  Angels^ 

gels,  which  are  the  moft  glorious  Creatures  in  the  whole 
Univerfe.  The  ApoIHe  fituiing  no  fit  Comparifon  in 
all  this  lower  World,  goes  to  Heaven  for  one^  and  finpjes 
out  the  very  Grop  of  the  whole  Crei.ion,  the  blefled 
Angels :  And  then  fays,  zfer,  4.  that  Chnli  was  made  better 
than  the  Angels,  having  chained  a  more  excellent  Name  than 
they,  Th.it  is,  more  Dignity  and  Power.  And  how,  the 
next  Verle  foisfies  us  In  th«uhe  is  called  the  5on  of 
God,  For  unto  which  of  the  Angels  fatd  he  at  any  time^ 
thou  art  my  Son  ?  &:c.  *ijer,  5. 

Some  may  fay.  How  is  Chrifl-  on  this  account  above 
the  y^vgels  ?  Are  they  not  alfo  called  the  Sons  of  God  fre- 
quently r**  Johi.6.  and  2.  r.  and  38.7.  Yea,  andBe- 
Hevers  are  alfo  fo  called,  i  Joh.  3.  2.  l<Jow  are  we  the 
Sons  of  God,  Adam  alfo  has  that  Scile  given  him,  Luke  3. 
;8.  How  then  is  this  an  Honour  peculiar  to  Chnfi:  ? 

I  anfwer,  Tho'  Angels  (and  others  tooj  are  called  the 
Sons  oiGod,  yet  are  they  not  faid  to  be  Sons  of  God,  as 
Chrift  is  (aid  to  be.  Chrift  is  called  Son  in  an  appropri- 
ate Senfe:  Angels  are  Sont  of  God  by  Creation,  and  (b 
was  Adam :  But  none  ever  was  called  Son  with  fuch  a 
Reafon  annexed,  viz.  becaufe  begotten  of  God.  Thou 
art  my  Son^  this  day  have  1  begotten  thee.  Chrift  is  Gods  Son 
by  eternal  Generation.  He  is  of  the  fame  Eilence  with 
the  Father,  and  therefore  faid  to  be  his  only  begotten  Son, 
Joh,  I.  14.  And  as  Man,  Chrifi  is  in  an  appropriate 
Senfe  Son^  and  CciUed  his  frfi  begotten,  Heb.  i.  6.  This 
Dignity  belongs  not  to  any  of  the  Angels :  They  are  but 
Servants,  ver.  7.  and  do  owe  Worlhip  and  Service  to 
Je/us  Chrifi-,  and  accordingly  at  his  Nativity,  they  did  do 
him  Honour,  Luke  2.  11.  c^  fecj.  And  they  minifrred  to 
him  after  his  bsing  tempted  by  Satan,  Matr.  4.  11.  Thus 
is  our  Saviour  (uperiour  co  Angels  in  refpe(5t  of  his 
Perfon. 

He  is  fo  alfo  in  refped  of  his  Office.  This  the  Apoftle 
does  alfo  (hew.  Becaufe  he  is  fet  on  the  Throne  of  God, 
and  m^de  Sovereign  Lord  of  all.  He  is  made  an  Uni- 
rerfal  Mon^irch,  and  the  Angels  are  fome  of  his  Subjeds, 
ver,  7.  8.  They  are  the  chief  of  his  Subjeds,  the  Nobi- 
lity (as  we  may  lay)  or  Prinie  Minifters  of  State  :  For 

(hey 


their  Nature^   Office  and  Minifiry. 

tliey  (land  before  him,  as  th-*  Nobles  are  wont  to  do  be- 
fore the  King  ;  they  fit  not  down  on  the  Throne  with 
the  King,  but  Ihmd  before  him  :  But  Chrifi  fits  on  the 
Thcone,  ver.  i:;.  To  which  of  tU  Angels  jatth  he  at  any 
time  J  fit  thou  at  my  right  hand  ?  God  lays  (o  to  none  but 
to  his  Son. 

What  the  Angels  Place  and  Office  is,  the  Text  ex- 
prefleth*,  Art  they  not  mtn0fing  Sprits,  &c. 

Are  they  not  ?  He  does  with  great  Emphafis,  ufe  a 
Form  of  Interrogation,  i.  More  vehemently  to  affirm 
the  thing.  2.  To  note  that  it  was  a  matter  vulgarly 
known,  and  acknowledged,  'viz..  That  as  there  were 
luch  treatures  as  Angels  exilting,  fo  that  they  were  Spi- 
rits, and  that  God  had  afligned  them  an  Imployment. 
This  was  fo  well  known,  that  fcarce  any  doubted  of  if, 
and  therefore  he  (ays,  Are  they  not  ?  Yea,  Are  they  not 
alU  Not  (bme  of  them  only,  but  all  were  miniftring 
Spirits. 

The  Papifts  tell  us.  That  thofe  only  of  the  lowefl  rank 
do  minifter  to  Man  :  But  the  Text  fays  they  are  all  fent 
forth  to  minifter,  th«y  have  all  an  Office  and  Work  ap- 
pointed them.  And  'tis  for  them  that  Ihall  be  Heirs  of 
Salvation,  that  they  are  fent  forth.  For  does  not  note  the 
extent  of  their  Commiffion,  but  the  End  or  chief  Defign 
of  it.  The  Apoltle  does  not  mean  that  the  Angels  are 
fent  only  to  them,  and  do  minifter  only  to  them  :  But 
his  meaning  is  (as  fhall  be  further  fhewed  hereafter^  'tis 
chiefly  for  the  fake  of  the  Heirs  of  Salvation  that  he  fends 
them  forth. 

The  Words  need  no  further  Explication,  We  have 
Four  things  in  them  worthy  of  Oblervation.  i.  The  Na- 
ture of  Angels,  what  they  are  as  to  their  EfTence.  They 
are  Sfiriti.  2.  Their  Office,  which  is  to  minifter  Or  do 
Service.  5.  Their  Miflion,  they  are  fent  forth.  4.  The 
fpecialEnd  of  their  Miffion,  the  good  of  them  that  (hall 
be  Heirs  of  Salvation,  viz^.  God's  Eled. 

This  brief  Confideration  of  the  Text  fliews  thePitnefs 
of  it,  to  be  the  Bafis  of  mine  intended  Difcourfe,  con- 
cerning the  Nature  and  Office  of  Angels.  Thefe  are  the 
Two  Heads  of  the  enfuing  Difcourfe. 

Under 


A  DifcoHrfe  of  Angels^ 

Under  the  former  Head,  I  fhall  endeavour  to  make  as 
Intelligible  as  I  can,  and  prove  what  Creatures  Angels 
are,  and  that  there  are  fuch  exifting  ;  Superadding  forae- 
thing  further  about  them,  namely  touching  their  Origi- 
nal, their  Excellency  in  Knowledge,  Power,  Agility, 
Holinefs,  their  Number,  their  Order,  their  Love  and 
Good  will  towards  Men. 

The  Angelical  Nature,  tho'  it  be  a  Secret  for  the  moft 
part,  and  will  remain  fo  to  us,  till  we  come  to  Heaven  -, 
yet  is  it  fuch  a  Secret  as  we  may  modeftly  inquire  into, 
and  leek  to  know  fo  far  as  it  is  revealed,  either  in  Nature, 
or  in  Scripture.  And  lb  much  as  is  profitable  for  us  to 
know  of  it,  is  revealed  there. 

SECT.    L 

BEcaufe  the  Names  of  things  do  ofcen  exprefs  fome- 
what  of  their  Natures  and  Properties,  I  (hall  enquire 
into  the  Signification  of  fuch  Names  as  Angels  are  in 
Scripture  called  by. 

I.  Our  Engliflj  Name  j^Tigel,  is  borrowed  from  the 
Greek.  And  ^Ayy2\Q-  in  Greek,  and  that  which  anfwers 
to  it  in  the  Hebrew  "li^Vo,  both  fignifie  a  Meffenger, 
any  one  that  is  fent ;  In  this  large  Senfe  the  Words  are 
fometimes  ufed,  viz.  for  any  Meffenger  that  is  lent  in 
Bufinefs.  See  Gen,  52.  ;.  Jac9l/  lent  Meffengers  before 
him,  He!;.  Angels^  and  Jam^s  2.  2f.  Raljal^  received  the 
Meffengers,  Gr.  the  Angels.  And  fome  underffand  that, 
A^s  12.  i^".  it  is  his  Angel,  to  be  meant.  It  is  his  Meffen- 
ger, or  one  fenc  from  Peter. 

On  this  account  the  Prophets  and  Miniftersof  the 
Gofpel,  are  called  Angels,  becaufe  lent  of  God.  Behold 
1  fend  my  MeJJcnget  or  Angel,  faith  the  Lord,  Mai.  ;.  i. 
that  is  my  Prophet :  And  fuch  was  John  the  Bapttfi.  The 
Paftors  of  the  Seven  Churches  of  Afid  are  called  the  An- 
gels ofthofe  Churches,  Rev.  2.  and  Chap.  ;.  So  the  MeJJlas 
Chrtft  himfelf  (becaufe  fent  of  God  into  the  World,  to  be 
the  Author  of  Salvation  to  all  that  believe  in  him)  is  alfb 
called  the  Angel  of  the  Covenant ^  Mai.  3.1.  And  the  An- 
gel of  God's  prefenee^  Ifa.  639.    And  when  the  Son  of  God 

appeared 


their  Nature^   O^ce  and  Minijiry.  7 

appeared  in  the  Old  Teflament,  an  Angel  is  faid  faid  to 
appear.  Ic  was  not  a  Cre.ited  Angel,  but  the  Son  of 
God  himlelf  that  appeared  to  Abraham,  Gen.  18.  2.  as 
appears,  comparing  'ver.  13,  17.  where  he  is  cal!e<J  the 
Lord. 

Thus  the  Word  Hgnifies  one  that  is  fent  in 
Bufinefs ;  But  it  is  Very  freqnently  uled  in  ^n  Semper  Splrituifunt  fed 
appropriate,  and  more  retrained  Sen fe,  for  camn^iaunturvocaorDrAa- 
a  Created  Spirit,  fern  of  God  10  Men.  And  ^'qj;i;  nomcn  hujus  na- 
to  'tis  the  Office  ot  Angel%  rather  than  their  tura.?  Spirits c(t.  quicris 
Nature,  that  this  Name  doth  notify.  officlum?  Angclujcft, /»f 

2.  Angels  are  (ometimes  in  the  Old  Tefla- 
ment  called  □^'^'7^<  Elobim,  one  of  the  Names  by  which 
the  BlefTed  God  him(elf  is  fomecimes  noiified  to  us. 
The  firft  mention  of  Gnd  in  Scripture  is  under  this  Name, 
Gen.  1.1.  In  the  beginni?ig  God  created,  &.C.  Heh.  Elokim 
created.  'Tis  a  Word  in  Form  of  the  Plural  Number, 
but  in  that  Text  joined  with  a  Verb  of  the  Singular  Num- 
ber, to  denote  (as  fome  think)  the  Trinity  in  Unity. 

Sometimes  it  is  Tranflated  according  to  its  Plural  Form, 
God's:  As  in  F'^/.  97.  7.  If'^orjhip  hi?^  all  ye  Gods,  The 
Apoftle  quoting  this  Text,  fays,  Let  all  the  Angels  of  God 
worjlnp  bim,  Heb.  r.  6.  Therefore  by  £/^A/w,  or  the  Gods 
(in  that  Ffalm)  we  are  to  underftand  Angels.  And  fo 
we  interpret  the  Word,  Tfal  8.  j.  Thou  baft  made  him 
little  lo-wer  than  the  Angels y  in  the  Hebrew  'tis  little  lower 
than  Elohim.  And  our  Tranflition  is  juftified  by  the 
ApoQle,  Heb.  2.  7.  where  he  quotes  the  place,  and  reads, 
ThoH  hafi  made  him  little  lower  than  the  Angels.  Elohim  is 
alfo  in  leveral  other  Places  tranflated  Gods. 

Now  Angels  are  called  by  this  Name,  either  to  note 
their  Strength  and  Might  Ss  fignifying  Itrong  and  migh- 
ty :  or  in  refped  of  the  Intereft  they  have  in  the  Govern- 
ment of  the  World  under  God,  as  Magiltrates  that  rule 
and  govern,  and  are  over  others,  are  alfo  called  Elohim, 
or  Gods.  As  in  Vfal.  82.  i.  God  fiandetb  in  the  covgrega^ 
iion  of  the  ntighty  :  He  judgeth  among  the  Gods :  That  i$,  the 
Rulers  and  Judges  of  the  Earth,  as  what  follows  expounds 
if.  How  long  wtH  you  judge  unjufl-ly,  ver.  2.  And,  1  hav€ 
faid  ye  are  Codi,  6cc.  but  ye  (hall  dte  like  wen,  ver.  6, 7. 

3.  Ano- 


8  A  Difconrfe  of  Angeh^ 

3.  Another  Name  we  have,  Joh  ^S,  j.  There  they 
are  called  Morning  Stars.  When  the  Tnorning  flan  fang  to 
gcther^  and  all  the  Sons  of  God  [liouted  for  joy.  The  latcer 
Words  areExegetical,  or  Expoficory  to  the  former.  There 
were  no  Sons  of  God  but  Angel?,  before  Adam  was  cre- 
ated, therefore  Angels  ni'ifi  be  meant  :  And  they  are 
called  Morning  Stars.  Now  Scars  they  are  called  for  their 
Lucid  Nature,  they  are  lighclome  Subrtances,  full  of 
Knowledg;^  Anw  they  are  Morning,  or  Early  Srars,  be- 
cauls  in  the  Morning  or  beginning  of  Time,  they  firft 
praifed  God,    as  in  that  plice  h  lhe>A-'ed. 

4.  Angels  are  called  CD^S'^U^  Seyafbitny  but  no  where 
inScriptLire,  but  only  in  Ija.  6.  whe  e  one  of  them  is  laid 
to  fly  unto  the  Prophet  with  a  live  Coal  of  Fire  in  his 
Hand,  ijer.  6.  The  Name  comes  from  ST^  v\hich  figni- 
fies  to  burn.  So  Seraphims  fignifies  burning,  or  fiery  one?. 
The  Habrew  Word  is  Tranflated  fiery  in  l^umh.  zi,  6. 
fiery  Serpents  we  read :  the  Hebrew  Word  D"'21ti;n.  An- 
gels then  are  called  Seraphims,  from  fire  or  burning.  And 
the  Pfalmift  fays,  that  Angels  are  Fire,  or  a  flame  of  Fire, 
VJal.  1 04.  4.  Who  maketb  his  Angels  Spirits^  and  his  Miniflers 
a  flame  of  Fire.  Fire  is  of  a  moU  acflive  Nature,  and  very 
quick  and  fwift  in  Motion  :  And  fo  are  the  Angels,  as 
fhall  be  fliewed.  Dtonyfws^  and  the  School- men  afcer  him, 
fay,  that  Seraphim  is  the  Name  only  ot  f.nie  Angels,  viz,, 
thofe  of  the  higher  Orders,  and  that  thefc  are  called  Se- 
raphimsy  bccaufe  they  burn  with  a  greater  ardency  of 
Charity,  than  the  other  Angels  do.  But  this  is  but  a 
Conjedure  that  hath  nothing  to  fupport  it.  There  be 
none  of  the  Angels  but  may  be  called  Serapbims,  and  that 
for  their  fiery  or  adive  Nature,  as  before.  Some  think 
they  have  the  Name  Seraphim,   from   the  Fire  of  God's 

Wrath,  which  they  are  MefTengers  of  ^  and  io 
Facie    Spirlrus   Angclos     (ometimes  fome,  fometimesothcis  are.   Thus 
fuos  cuiTi  Ixra  &  Icvla  nun-        ,  1      •       xt  ^     c  1  r^cr 

clam,  &  Miniflros  fuosfljm-  ^^^y  make  it  a  Nai^,ie  not  ot  perpetual  Office, 

mam  i^nis  dum  ad  extrci-  but  taken  from  the  eifed:  ot  fome  p.irticular 

rium  vindiftac  mitdt,  ut  In  Miflion.    Angels  are  called  Scraphims  when 

Sodoma,  &c.    Feu  Lamb.  ^^^^   ^^    execute    the   Wrath   ot    God    en 

''  "'^'  any. 

5'  Ano- 


their  Nature^   Office  and  Minijiry,  c 

5"  Another  Hebrew  N.^nie  of  Angels  isaunDCZ'.- 
ruhiw,  and  this  isofrner  lead  in  Scripture.  Some  deiive 
the  Word  irom  D  a  Note  ot  Similitude,  as  much  as  Sunr, 
like  as^  and  i<01  a  Chaldcc  Word,  thiat  /ignifics  a  little 
Boy,  or  Youth  ;  becaufe  lo  Angels  often  appeared.  And 
in  (uch  a  Form  Men  now  a-days  picture  them,  -lvc.  as 
winged  Boys.  But  the  Angels  are  called  Cheruhmjs  not  only 
when  they  appeared  in  Humane  Shape^but  when  in  the 
Form  of  other  living  Creatures:  As  i^kz^ckid's  Vilion^ 
Cbaj).  10   1 5".  Wherefore  C/6er«/'  ((ay  ntheisj 

lignities  generally  any  Smilitude  or  Figure,  Chaul)  eft  Nom.-n  gene- 
but  moft  properly,  iuch  as  is  with  Wings  Propriccan-.cn  vidctur  (l.ni- 
flying.  And  it  notes  a  fwifc  flying  thing,  ficjrc  irragincm  ci^ju'cunqj 
So  learned  Cameron^  God  isfaid,  Tjal.  i8.  lo.  faciei,  q<ȣ  alls  cxpaufis  ran- 
..tare  al,.  3^3  i.e.  .docfn>of.rnn,otu.  To  ^^Z^Ctl^^^:, 
fly   on   the  v\  ings   of  a  Cherub^  that  is,  on     g^,  j.  ^ 

the  Wings  of  a  fwift  flying  thing.  So  Angels 
are  fliled  Cheruh'imi,  for  their  Adivity  and  Agility.  Je- 
rome thinks  the  Name  is  derived  from  the  fame  that 
Rahhi  i?^  fignifying  a  learned  Teacher  :  And  they  are 
called  Cheruhtm  q.  Cberabbim  from  the  abundance  of  their 
Knowledge. 

6  Angels  are  called  IVatcbersy  Dan.  4-  i?.  Avd  behohl 
a  Wiitcber,  and  an  holy  one  came  down  from  Heaveny  i.e.  no 
doubt  an  Angel.  And  ver.  17.  This  matter  is  by  the  De- 
cree of  the  IVatcbers,  i.  e.  Angel?.  The  Hebrew  Word  (ig- 
nifies  one  that  watches^  or  is  waking,  or  one  that  waken- 
eth,  or  (lirreth  up  others.  'Tis  rendered  a  Mafier,  Ma:. 
2.  12.  The  Lord  (hall  cut  off  the  man  that  doth  this^  ih'' 
Alafier  and  the  Scholar  ;  In  the  Margin  of  our  Bibles  'tis^ 
him  that  waketh,  and  him  that  anfwereth.  A  Mafter  is 
called  ^^  a  Waker  or  Watcher,  becaufe  he  fhould  be 
ready  and  excited  alway  to  Teach  ;  or  beCaufe  he  excire^ 
his  Scholars  to  Learn.  In  Greek  they  read  the  Word  "t  /:, 
i^,  from  which  (as  Grotius  thinksj  comes  Ins,  which  is 
the  MeiTenger  of  the  Gods  among  the  Pa- 
gans. Angels  are  called  fVatcbers  or  IVukcrs.  ,>"55'"^  quU  irrcrporcus 
•  u        '  i'     rL       c     u   '      c    •   ■        y         II  (\cc,  Ecfr,  n?ra;  Temper  VI- 

either  m  reipea   of  their  Spiritual  and  In-  ^gj,^  g,  nunquam  (iormicr... 

corporeal  Nature,  not  needing  Sleep  :    For  y£rQi,  i^  d^^. 
Bodies  only  have  need  of  Sleep  •,   or  in  re- 

C  fped 


lo  A  Difconrfe  of  Angds^ 

fpeA  of  their  watchful  Office  ;  They  are  alway  ready 
to  do  the  Will  oi  God,  Tfal.  105.  20.  They  have  con- 
ftant  and  continual  Care  of  God  s  People,  and  take 
all  Opportunities  of  doing  them  Good.  They  ne- 
ver negls^d  their  Charge  :  And  therefore  are  called 
Watchers. 

7.  In  the  Ntw  Teflament  there  are  feveral  other  Nanies 
and  Tiil^'s  given  Angels,  which  I  need  not  infift   on  a 
particular  Explication  of,  becaufe   they  are  all  of  them 
e^'rot,  Ky£*oT)»  much  of  the  fame  import.     They  are  called  Thrones^  Do- 
'S^U^sl^oiii.^'i^'^f^^h  Primipalitiejy  ^nd  Fewer s.     Names  of  Authority, 
i^-  Rule  and  Government.     They  do  net  prove  fo  many 

diilin<Sb  Degi  ec  s  of  Angels  (^s  Dionyfius  the  fuppofed  Au- 
thor of  their  Hierarchy  of  Angels,  and  the  Schoolmen 
afcer  him  do  boldly  affirm)  but  only  (ignifie  to  us,  that 
Angels  hiave  a  Power^  Authority  and  Rule  in 
quid  inter  fe  cllftant  1  xc     this  World,  and  rhat   the  Adminittration  of 
vocabula,  dicant  qui  pof-    jj  jg  vvith  excellent  Order,  fuch  as  is  obfer- 

wnn^'j'^^^n^f  "fL^L°:     ^^d  in  (h^  Kingdoms   and  Governments  of 
bare  qind  dicunr.    bgo  me       t        ^      7  1  1  1-  / 

ina    jgoorare     coufi:cor.     ^^"^    Earth,    where   there    are    divers    lorts 
Ang.  of  Powers,    with   whi^h    Officers    are  in- 

veiied. 
What  N^mes  Fleathen  Writers  give  Angels,  is  not  fo 
material :  Yet  to  note,  it  will  help  uifomewhat  to  under- 
hand what  Conceptions  they  had  of  them.  AriHotk  and 
the  Veripatetick  Philofophers,  call  them  Intetiig^rtces^  and 
^hfirr'^iedy  and  Separate  Forms,  to  notify  the  Siiiiplici'y 
and  Immacerialify  of  their  Effence^  and  their  great  and 
excellent  Knowledge. 

.     , .  The  VlatonOts  and  Damons,  to  fignifie  alfo 

their  great  Knowledge.     And  tho   with  us 

now,  D£tf707is  is  taken  in  2in  ill  fenfe  for  Devils,  or  wicked 

.Spirits,    yec   anciently,  and  wih  them,  it  was  ufed   to 

fignify    good    Spirits  ,  al/b,    to    whom   the 

OuTWi  cT*;  H;  ei«c  t^cg^v  w     x\\Q  'Platc7}Jlis  gave  not  only   the  Name,  but 

Lacrt.  the  Honour  01  God,  as  Lacrtius  affirms  or 

Vlato. 
The  Latims  call  them  Genii  a  Gigmndo,  becaufe  as  fome 
think;  they  take  care  about  our  Biich,  and  from  our  Birth 
are  to  us,  ut  Genitores,  as  Fathers. 

Whether 


their  Nature^  O^ce  and  Minijiry.  i  i 

Whether,  befiJes  thofe  more  common  Names  th^t  are 
indifferently  given  to  An/^e's,  to  denote  either  fomewhat 
of  their  Narure,  or  their  Office  more  Generally,  or  (bme 
Special  Office  they  arc  (ent  about  ^  they  have  alio  their 
Proper  Names,  by  which  they  are  difiinguilhed  one  from 
the  other,  (ome  have  thought  woith  difputing  :  Yea, 
fome  have  endeavoured  to  prove,  that  all  the  Angels 
have  their  proper  Names,  luch  as  are  known  to  God 
and  among  themfelves,  tho'  they  be  unknown  to  us.  Se- 
veral Aigumcnts  from  Scripture  are  brought  to  prove  the 
Probability  o\  this,  but  none  of  them  worth  confidering 
but  this  <  ne,  'viz..  Some  Angels  are,  in  the  Holy  Scrip- 
ture, called  by  their  Proper  Names,  and  if  (bme  have 
Names,  why  ihould  we  not  believe  that  all  have  as  well? 
There  is  Gabriel  mentioned,  Dan.  8.  and  in  the  Ntv^  te- 
/lament  alio,  Luke  2.  as  the  Proper  Name  of  a  certain  An- 
gel. There  is  alio  Michael  \pukQn  of,  Dan,  10.  and  alfo 
in  Judc's  Epiiile,  v.  9.  Thele  are  all  the  Names  tliatlook 
like  Proper  Names,  that  i^Q  read  in  any  of  the  Books 
of  Scripture,  that  a^e  Canonical,  Bat  in  the  yipocryphal 
Bocks,  we  find  more  fuch  Names.  In  Tobit  there  is 
menti  )n  of  Raphael^  and  in  Efdras  of  Uriely  and  of  Ji- 
remtel  m  Arch-Angel,  and  alio  of  Sealtbitl.  The  Jewijl) 
Wi  iters  give  us  a  great  many  more  luch  Names  of  Ar^gels, 
which  t^  ey  pretend  to  have  received  by  Tridiiion,  from 
their  Fathers.  Yea,  and  their  Cabah^tcd  Writers  tell  us, 
that  all  the  Angels  Names  are  contained  in  the  Scriptures 
myfterioufly  :  But  what  they  write  hereabout  are  nothing 
but  idle  Dreams  of  theii  ?. 

As  for  thole  two  Names  which  we  find  in  Sacred  Scrip- 
ture, and  are  therefore  concerned  to  confider  them  :  I 
anfwer,  they  are  Names  given  thofe  Angels,  not  as  their 
proper  Names,  but  as  Names  that  luited  (uch  MefTages, 
as  they  were  then  fent  in,  and  dtd  as  piopc'rly  belong  to 
other  Angels,  when  (ent  in  like  Meffages.  Gabriel  figni- 
fieth  the  Power  or  Strength  of  God,  and  the  Angel  is 
fo  called,  when  fent  to  declare  the  great  Power  of  God. 
Michael  rigniieth,  who  is  like  unto  God,  th4t  is,  fo  Itrong 
as  to  be  able  to  contend  wich  him  ;  and  (o  the  Angel  is 
called  when  fent  to  fight  for  God's  People,  and  tooppole 

C  2  the 


A  Difconrfe  of  Angels^ 

the  Devil  and  his  Angels.  In  like  manner  that  Angel 
mentioned  in  Tcbit  is  called  Rapb^elj  becaufe  he  was  (ent 
to  heal,  (as  you  read  in  that  Hitiory)  and  lo  the  Word 
Tignities.  Thefe  were  not  Names  perpetually  belonging 
U)  thole  Individual  Angels,  as  tlieir  Proper  Names,  but 
Names  given  them  as  appealing  in  certain  Minillries 
luiting  (uch  Names.  And  when  any  other  Angels  are 
lent  about  the  like  Services,  thoie  Names  do  as  properly 
belong  to  them.     But  enough  of  this. 


Y 


SECT.     II. 

"OU  have  feen  what  is  the  import  and  reafon  of 
thoie  feveral  Names  and  Titles  given  to  Angels, 
that  they  chiefly  figniiV  to  us  their  Office,  and  Miniltry, 
and  feme  of  them  fignify  alfo  fome  Qualifications  fitting 
ihem  for  their  Mini(try.  Tlie  moft  common  Name  de- 
noting their  Nature,  remains  to  be  fpoken  to,  namely, 
that  which  we  have  in  the  Text,  UnvixJaTtt  Spirits.  This 
Name  beft  fignifies  what  they  are  in  their 
Quads  nomen  hujui  na-     Intrinfick  and   Effential  Conftitution.     And 

cum     mittunrur    vocantur     ^'^r^o  ^^^^   ^^    ^^Y  ^^^  ^Jetter   know   what 
Angcli.    Jfod.  kind  of  Creatures  Angels  are.     Angels  are 

Spirits,  they  are  not  Flefh  and  Blood  as  we 
are,  they  have  not  any  corporeal  Grofnefs,  but  are  pure 
Spiritual  Natures.  Both  good  and  bad  Angels  are  in 
Scripture  called  Spirits.  The  good  Angels  are  fo  called 
in  the  Texty  and  by  the  Pfalmiit,  He  wade  his  Atjgels  Spi- 
rits^ Pfal.  1 04.  4.  So  alfo  in  many  other  places  of  Scrip- 
ture.  And  this  fame  Name  is  alfo  given  to  the  Apoliate 
Angels,  or  Devils :  They  alfo  are  called  Spirits,  but  ufu- 
ally  with  fome  addition  by  way  of  Diilindion.  They 
are  called  Unclean  Spirits,  Evil  Spirits,  See  Matt,  12.  43, 
A^s%.  7.  A&s  19.  17,  16.  Luke  7.  21.  and  other  places. 
By  nature  they  are  Spirits,  of  the  fame  eflential  Conlfi- 
tution  the  good  Angels  are  ;  but  by  their  Apoflacy  they 
became  wicked  and  unclean,  who  were  not  fo  in  their 
Creation. 

There 


their  Nature^   Office  and  Miniflry.  i  3 

Theic  be  fome  that  will  by  no  me^ns  admit  that  there 
are  any  (uch  Creatures  as  Spirits,  or  Spiritual  Natures, 
lubfifiing  in  the  World.  Thi  Sadduces  o\{Ad  denied  that 
there  was  any  Angel  or  Spirit.  And  there  are  lome  now 
a-djys,  chat  protefs  thenileWes  to  be  Chriftians,  and  yec 
do  liot  believe  that  there  are  any  Spirits,  cr  Spiritual  Sub- 
ibnces  •,  yea,  ftick  not  to  iay,  that  the  Notion  of  a  Spi- 
rit, or  incorp(^re^l  Subilance,  doth  imply  a  Contra- 
dictirr),  and  that  there  is  an  utter  Impoffibility  of  any 
other  being  beiide  Matter  or  Body.  But  methinks,  the 
Confequence  of  tliis  Conceit  fliould  m.ike  any  one  that 
is  a  C/^n/;^w  tremble :  For  it  will  follow,  that  either  there 
is  no  God;  or  that  God  is  not  a  Spirit,  when  our  Savi- 
our Cbrtll  exprefly  fays,  that  he  is  a  Spirit,  Joh.  4.  24. 

Wherefore  veiy  Shame  enforces  thele  men  to  except 
God,  and  they  will  acknowledge  him  to  be  an  incorpo- 
real Being,  and  pure  Spirit,  but  if  God  be  fo,  then  does 
not  the  Notion  of  a  Spirit  imply  a  Contradiction,  but 'tis 
podible  for  iuch  pure  Spiritual  Natures  to  be  created  of 
God,  after  his  own  Image  and  Likenefs. 

Now,  whereas  the  Scripture  doth  frequently  make 
mention  of  fuch  Creatures  as  Spirits,  to  evade  fuch  Tefti- 
iiionies  as  are  brought  againft  them,  they  tell  us,  that  by 
Sprits  in  Scripture,  we  are  to  underfland  nothing  but, 
either  certain  Qualities,  Motions,  and  Infprations  in  men  ; 
or  elfe  certain  Divine  Vhantafms  or  Appearances,  created 
by  God  to  ferve  fome  prefent  occafion,  which  ceafed  to 
be  alToon  as  they  difappeared,  this  was  the  old  Sadduccs 
Opinion  of  Angels. 

I  do  confefs  we  muft  yield,  that  the  Word  Spirit  is 
fometimes  ufed  in  thefe  Senfes,  in  the  Holy  Scripture?. 
Becaufe  Spirits  are  very  active  natures,  working',  tho' 
powerfully,  yet  infenfibly,  therefore  (uch  Impreffions, 
Qualities,  and  AfTw'dions  in  men,  as  do  powerfully  and 
fecretly  move  them,  are  called  Spirits.  By  the  Spirit  of 
the  Holy  Godsy  Dan.  4.  8,  9.  is  meant  the  Injpiratiort.  And 
when  it  is  faid  of  Caleb,  that  he  had  another  Spirit  with 
him,  Num.  14.  24.  the  meaning  is,  he  was  a  Man  of  a 
better  Inclination  than  the  re(f,  he  was  a  Man  of  a  more 
a(ftive  AfTedion.    So  the  vehement  Motions  of  fin  are 

called 


1 4.  A  DifcoHrfe  of  Angels^ 

called  Spirit.     And  we  read  of  the  Sftrit  of 'whoveclomes, 

Exod.  28.  9.   Hof.  j\,  12.  and  the  Spirit  ofjeaioufy,  Num.  y.  14.  In  ma- 

aTinh  1.7.    j^y  ,^thep  places  of  Scripture,  where  is  mention  of  the 

irj"\i   2       Spirit  o^  WiJdom,  the  Spirit  of  Fear,  the  Spirit  of  Bon- 

iCor.  4.  21.   dage,  the  Spi'it  of  Knowledge,  and   of  the  Fear  of  the. 

Lord,  the  spirit  of  .Meeknefi,  and  fuch  like  Phrafes,  the 

like  Senle  is  to  be  undsrftood  ;  or,  by  a  Metonymie  of  the 

Cauje^  thofe  Mo'ions  and  Imprellions  that  are  the  EfF^dls 

of  the  Spirit  of  God,,  are  called  the  Spirit :  But  in  thefe 

PhrafiS  the    Word   Spirit   is  ufed   Figuratively,  not   Pro- 

prly» 

Again,  becaufe  Spirits  are  fuch  pure  Subftance?  as  can- 
not be  perceived  by  our  Senles,  therefore  meer  Phantafns 
and  Appearances,  are  fometimes  called  Spirits  ^  as  in  our 
Tranflation  of  Mar,  6.  4p.  They,  i.  e.  the  Difciples,  fup- 
pofed  it  bad  been  a  Spirit.  In  the  Greek  'cis  a  Vhantafnt. 
And  they  being  under  the  like  Apprehenfion  another  'ime, 
'tis  faid,    they  jupfoled  they  had  Jeefi  a  Spirit,  Luke  24.  57, 

The  Word  Spiric  then  hath  fomecimes  fuch  a  Significa- 
tion as  is  by  our  Sadduces  fuggelled.  But  this  not  being 
the  Proper  Signification,  of  the  Word,  but  borrowed 
from  the  Activity  and  Infenfibility  of  Spirits,  we  muft 
nor  interpret  other  Scriptures  (where  it  is  ufed  properly) 
acco' ding  to  this  borrowed  Senfe. 

Can  we  urideriiand  the  Word  Spirit,  in  either  of  the 
former  Senfcs,  when  it's  faid,  John  4.  24.  God  ii  a  Spi- 
rit, 6cc,  ?  Is  Go  J  only  a  Quality ,  or  a  meer  Phantajm  ? 
Is  not  he  a. Proper  Spirit,  or  Spiritual  Subftance  ?  And 
when  he  is  (aid  to  be,  The  God  of  the  Spirits  of  all  Flcjlj, 
'Nurf2b.  16.  22.  and  by  the  Apoiile  is  called  the  Father  of 
the  Spirits,  Heb.  12.  No  doub:  the  Souls  of  men  are 
meant^  that  are  Proper  Spirits.  When  Solomon  calls  the 
Soul,  Mans  Spirit^  and  fays,  that  at  Death  it  returns  to 
God  that  j»ave  it,  Ecckf  12.  7.  And  when  Chrift  on  the 
Crofs,  is  fiid  to  give  up  theG;6.>/,  or  Spirit,  'tis  meant  his 
Soul,  J  )h.  19.  50.  And  when  Stephen,  at  his  Death,  pray- 
ed, Lord  Jifus  receive  my  Spirit,  Jcis  7.  79.  does  he  not 
mean  his  Souly  that  he  believed  fhould  [)e  prefently  with 
the  Lord  ?  Xhe  Souloi  Mm  is  not  a  Quality ,  or  Pbantafnj, 
but  a  Real  Subflance,  exiiting  wh^n  ieparate  froin  the 

Body  : 


their  Nature^   O^ce  and  Mimjiry. 

Body  :  How  elfe  coulJ  it  be  faid  to  return  at  Death   to 
God  who  gave  ic,  and  ro  be  received  by  Jefui  Chnfl  ? 

A  Spirit  therefore  in  the  Proper  Acceprion  of  it,  flg- 
nifies  a  Sttbft anti.il  Being,  By  reafbn  of  the  Imperfection 
of  our  Underlbndings,  we  are  hoc  able  to  form  any  ©ns 
(ingle  adequate  Conception  of  a  Spirit,  bjt  firft  we  con- 
ceive of  it  as  a  Subfiance^  which  16  the  Fundamental  Con- 
ceptioHoiv.y  then  we  conceive  of  it  as  Virtue,  or  Fovjer, 
which  is  i:s  Formal  Conception.  Thefe  Tv.o  Subflance 
and  Power,  are  noc  really  di''Hnd:  compounding  parts  of 
a  Spirit,  but  Two  partial  inadequate  Conceptions,  or  In- 
telligible Part?.  And  if  ynu  ask^  what  a  Spirit  is?  fic  to 
me  gives  the  nrnfl  intelligible  Account  of  it,  that  fays, 
it  is,  S;^hjfantia  Virtt^oja,  A  Subflance,  a  pure  Subltance, 
that  has  an  a(5tive  Virtue  or  Power. 

SECT.    III. 

THere  are  Three  forts  of  Spirits,  IntelleElual,  Senjitive^ 
AV)^  Vegetative. 

Iritelkdual  -^re  either,  that  one  Uvcrcated  and  Eternal 
Spirir,  the  Bleffed  God  ;  or  fuch  as  are  Created  by  him. 

God  is  an  uncreated,  eternal,  infinite,  and  tranfcen- 
dently  pure,  and  fimple  Eflence.  As  he  is  invifible,  (b 
is  he  unfpeakable,  we  having  no  Words  fit  to  cxpreS 
what  he  is  in  i;is  Effence.  When  we  fay,  he  is  a  Sab- 
fiance,  and  he  is  a  Spirit,  thefe  Words  mn(i  bt  under- 
flood  to  Hgnify  fbmerhing  tnore  excellent  than  they  fig- 
nify  when  applied  to  the  moft  peried  created  Spirits : 
For  all  created  Spirits  are  as  baic^,  dull,  unacSl  ve  M.itcer, 
compired  to  his  tranfcendently ,  pure  and  fimple 
EfTcnce. 

Created  Spirits  are  either  Angels,  or  Huma?je  SouU. 
Now  thtle  thothev  are  infinitely  beneuh  God  in  Purity 
and  Simplicity,  yet  are  they  made  afver  his  Im.ige,  and 
'tis  by  the  Knowlec!p,e  of  thefe,  th^t  ve  come  to  knoA^ 
what  he  is,  they  being  the  beft  Glaffes  we  have  to  lee 
him  in. 

Atla^ififius  f^ys,  There  are  Three  things,  that  as  to  their 
EfTcncc,   are  to  Men  dyv^e^^^  x]  doexca.^  unknown,,    m\(\ 

noc 


A  DifcvHrfe  of  Angels^ 

not  to  be  defined, i';j&.  God,  Angels^and  the  Souls  of  men. 
To   know    thefe  immediately,   and   intuitively   in  ^heir 
EiTcrxe,  we  are  not  able.     And  no  wonder  when  'tis  a 
very  imperfecfl  Knowledge  that  we  mortals  have  even  of 
things  that  are  corporeal.     As  for  the  Subftancesof  things 
that  arc  corporeal  and  fenfible,  they  are  but  by  accident 
laid  to  be  the  Objeds  of  Senfc,  and  as  ftripped  of  their 
Accidents,    we  have  no  pofuive  true  Conception  of  them. 
*'  Who  hath  told  us  any  thing  {faith  Baxter,   Reajons  of 
"  tbe  Chrtfi.  Relig.  p.  5'5'4.)  of  the  naked  Matter  or  Form 
"  of  Fire  ("fuch   as  the  Sun  and  Luminaries  are?)  any 
^^  other wi(e  than  by  its  Ads  and  Powers,  or  Vertues  of 
"  Motion,  Light  and  Heat,  as  we  defcribe  the   Soul  of 
"  Man.     We  know  Spirits  by  their  Ads  and  Operations : 
By  thefe  we  come  to  know  their  Formal  Vertues,  and  (o 
their  Nature,  what  they  are,  and  that  as  clearly  and  cer- 
tainly as  we  do  other  thing?. 

.  There  is  in  the  Soul  of  Man  a  Faculty   Effential  to  ir, 
by  which  it  doth  perceive  its  (elf,  and  its  own  Ads.     He 
that  liveth,  doth  by    living  know,  and  perceive  that  he 
Hveth  ^  he  that    underftands,  doth  perceive  that  he  un- 
derftands;  he  that  willeth,  perceives  that  he  doth  will ; 
and  he  that  thinketh,  by   thinking  doth  know  and  per- 
ceive that  he  thinketh:  And  a  Man   is  as  fure  of  this,  as 
he  is  of  any  thing  in  the  World.     When  I  am  thinking, 
lam  more  certain  of  mine  own  Ad,  vtz..  that  I  do  think, 
than  I  am  of  the  Truth  of  that  which  1  think  upon.  And 
note,  'tis  not  a  Man's  FUjh  or  Body  ("which  is  but  dull, 
heavy,  unadive  Matter)  but  feme  atiive  Nature  in  him, 
that  thinks,  underilands,  Vv-ills,  or  doe^  any  work  :  Some 
adive  Nature  within  moveth  the  Body.     This  adive  Na- 
ture in  Man  is  his  Soul,  or  Spirit,  and  fo  fays   our  Apo- 
llle.  For  what  inan   kmweth  the    things   of   a  man^  Jave  the 
S  fir  it  of  man  which  is   in  htm  ^  i  Cor.  2.11.     And  Elibu 
lays.  There  is  a  S  fir  it  m  Man^  and  the  InjptrrAion  of  the  At- 
mighty  giveth  htm  uvderfiandwg,  Job   52.  8.      Our   Flelh 
then  does  not  know  our  inward  Thoughts,  nor  is  capable 
of  receiving  Underftanding,    but  it   is  cur  Spirit  that  is 
within  us ;  that  is,  our  Soul. 

Wliatever 


iharNatmej  Office  and  Mifujlry,  ly 

Whatever  men  may  diii)Ute  and  argce,  linlcfs  they 
quite  put  off  and  lay  aflJe  their  Humanity,  they  canno: 
deny  that  they  have  Sou!>,  that  they  undcrfhnd,  will, 
chufe,  and  relufe.  The  Soul  hath  an  intinute  LlVentlal 
Confcimce,  and  Perception  of  its  Cdf,  and  its  own  Ads,  that 
it  cannot  lay  a  fide.  From  the  A<5ls  of  the  Soul  thus  cer- 
tainly known^  and  immediately  perceived,  it  undeniably 
follow^,  that  there  is  a  Power  by  which  thefc  Ad:s  are 
performed.  Whatfbever  thinketh,  underftandeth,  wilL 
eth,  hath  a  Power  fb  to  do  :  For  nothing  doth  do  ti.c:: 
which  it  hath  not  a  Power  to  do.  And  from  the  Ads 
and  Power  luppofed,  it  does  neceffarily  follow  that  there 
is  a  Subflance,  or  fome  fubflantial  thing  that  hath  this 
Power,  by  which  the  Adls  are  performed  ;  for  nothing 
cannot  have  any  Virtue  or  Power.  • 

Upon  the  whole,  we  fairly  infer  what  the  Soul  is,  viz. 
That  it  is  a  certain  Subftance,  that  hath  a  Faculty  or 
Power  for  the  performing  of  the  aforementioned  Ad?, 
wherefore  there  is  no  ground  for  laying,  that  we  can 
have  no  pofitive  Notion  or  Perception  of  Spirits,  or  Spi- 
ritual Beings  -^  for  that  Knowledge  which  we  have  of  our 
own  Souls,  (if  we  confider  -it  well)  will  appear  to  be  as 
clear,  and  full,  as  the  Knowledge  we  have  of  other  things, 
that  we  count  we  know  very  well. 

Now  by  this  Knowledge  that  we  have  of  our  own  Souls, 
we  come  to  know  other  Spirits,  fuch  as  Angels,  of  which 
we  are  difcourfing,  we  taking  them  to  be  of  much  the 
lame  Nature  with  humane  Souls. 

What  Variety  there  is  of  Intellectual  Creatures,  or 
Spirits,  we  cannot  determine.  Some  fay  that  (for  ought 
we  know)  there  is  as  great  a  Variety  of  Intelledual 
Creatures  in  the  Invifible  World,  as  there  is  of  Animal 
in  the  Vifible,  and  ihefe  (everal  kinds  of  Spirits,  differ- 
ing in  their  Natural  Perfections,  fome  from  others.  But: 
we  read  but  of  two  forts  of  created  Spirits  orrely,  Angels 
and  Humane  Souls,  (for  the  Souls  of  Brutes  arc  not  lu- 
tellec^tual)  Thefe  Two  Angel?,  and  Humane  Sor.!s, 
differ  no  dcubt,  but  how  far,  and  in  what,  we  cannot 
precifely  define.  Only  this  all  agree  in.  Humane  Souls 
arc  made  to  inform   Bodies,  but  ic  doth  nor  appear  ih.it 

D  Angel5 


1  S  A  Difcourfe  of  Angeh^ 

Schcibicr'j  Definition  ef  Angels  are  fo.  And  by  the  Anp;els  InJepen- 
i\f--J  Z'^'  Angclus  cA  ^g^^g  ^^  liodks,  feme  do  define  them,  fo 
a  corpore.  wkrus  A>s  djllinguilhing  them  from  Humane  Souls, 
Angcii  fimc  naturar  inuiii-  which  have  a  certain  Dependence  on  Bodies, 
jcntes  ahfq;  corporilvjs.  Jn  that  they  are  made  to  inform  them,  and 
Nmtboord,Augciu^ri\Sub-  ^rc  not  fully  compleat  without  them.  Yet 
ta  finlra.  ^^^»  depend  not  on  Bodie?,  as  to  their  Be- 

ing and  ExiOence,  for  they  exift  in  a  fepa- 
rate  State,  nRer  Death  ^  and  then  in  their  feparate'Srate 
they  differ  little  from  Angels;  only  then  thisy  have  a  Re- 
lation unto  the  Bodies  which  they  have  left,  and  unto- 
which  they  fliall  be  joined  agaifi  the  Refurrcclion.  They 
fiill  belong  to  them,  and  have  a  natural  defire  of  Unicn 
with  them,^  and  fo  it  cannot  be  faid  of  them,  that  they 
are  Perfons*,  as  it  may  be  faiJ  of  Angels.  The  Angels 
are  all  ^o  many  dlftinct  Perfoni.  A  Perlon  is  an  Indivi- 
dual Subflance^  having  Underftanding,  and  is  no  part  of 
another  thing.  Now  Human^  Souls  are  Individual  Sub- 
fiances,  having  Underftanding,  but  yet  not  Perfons  be- 
caule  they  are  parts  of  Men.  They  were  made  to  in- 
form  Bodies,  not  to  fubfif^  by  themfelves,  without  any 
Relation  unto  Bodies :  Therefore  they  cannot  be  faid  to 
be  Perfons,  as  Angels  may,  that  have  no  Relation  to  Bo- 
dies eflfentially  belonging  to  them» 


B 


SECT,    IV. 

UT  here  it  will  be  enquired,  how  \%  can  ht  proved 

that  there  are  fuch  Creatures,  as  we  fuppofe  AtjgeL 

to  be  ?  It  is  largely  difputcd  by  fbme,  whether  their  Exi- 

i\Qt\ct  can  be  Demonflratcd  by  Natural  Reafon     There 

are  good  Reafons  brought  from  Nature,  that  there  are  fuch 

- .  ,     ,,^,,      ,     Spirits ;  but  fome  think  they  do  but  prove 
Wee  re  D.  Mc  ct.  Ph  .  uol.     •  i    li  i  tn 

jy.r,,_  j.^  jt  probable,  and  amount   not  to  a  Demon- 

flraiion.     Buc  if  there  were  no  Natural  Re^- 

iv)n  to  perfuade  the  Belief  of  the  Being  of  Spirits  •,  How 

came  it  to  pals  that  the  Heathen  Philofophers,  both  Ar,- 

Jloth  SivAVlato^  and  their  Followers,  with  oneConfent, 

-affert  and  detenJthe  fame?  Sure  they  thought  there  was 

'^^^.{^o'^hx  pKh  a  Belief,  for  they  gave  no  heed  to  Divine 

R.ev€ 


their  Nature^  Office  ami  Minijiry.  i^ 

Revelation  in  the  Scriptures.  ;  If  they  had  any  Knovv- 
ledge  of  thofe  Sacred  Wruings^  they  di  J  noc  believe 
them. 

But  we  need  not  difpiue  this.  Tis  fuflicient  for  us,  if 
it  may  be  proved  by  the  Word  of  God.  And  the  Word 
of  God  doth  afford  us  Arguments  evidently  proving  that 
there  are  fuch  Creatures  •,  yea,  and  by  what  we  read  in 
thofe  Sacred  Writings^  foms  of  the  Arguiuents  from  Na- 
ture are  lb  cleared,  and  ftrengthened,  that  they  come  uot 
ihort  of  a  Demonllration. 

I  Hull  propofe  a  few  Scripture  Arguments  (iaflead  of 
niany  more  that  might  be  broughrj  as  lufficienc  to  fatisfy 
fuch  as  believe  the  Scripture?. 

I.  The  ApofiU  arguing  in  the  beginning  of  his  Epiftle 
to  the  H>:hrews,  to  prove  the  fuper-eminent  Exj;:llency 
of  our  Lord  J  ejus  Chrifiy  his  Perfon  and  Office,  does  ne- 
celTarily  (uppofe  that  there  are  fuch  Creatures. as  Angels^ 
and  that  they  are  the  moft  excellent  of  all  Gods  Crea- 
tures, and  therefore  not  meer  Vhantafms.  Pray  oblerve 
well  the  Apoftles  reafoning.  To  beget  in  the  Hchrewi  a 
more  awful  and  reverent  refpeca  unto  the  Goi^l^  of 
which  Jejus  Cbrtfi  W.1S  the  prime  Minider,  Cbap  i.  2. 
He  labours  to  convince  them  of  the  Tranfcendcnc  Dig 
nity  of  his  Perlbn.  This  he  attempts  by  comparing  him, 
not  with  MofeSf  or  one  of  the  Prophets,  or  any  mortal 
Man,  how  excellent  foever  i  but.wich  the  bleffod  Angels, 
the  higheft  and  moft  excellent  of  all  Creatures.  And 
he  tells  them,  ^uer.  4.  that  the  Lord  Lord  Jefus  Cbrifi-  is 
better  than  the  Angels^  that  is,  far  above  them.  This  he 
proves  by  feveral  Reafons, 

(i.)  Becaule  he  is  the  Natural  Son  of  God,  which  An- 
gels cannot  pretend  to.  Tliey  are  faid  to  be  the  Sons  of 
God,  but  not  to  be  begotten  of  him.    Says  the  Apoftle, 

Unto  whith  of  the  Angels  jaid  be  at  any  tima^  th^u  an  7r»y 
Sov^  this  day  have  I  hegotte?i  thee  ?  ver.  5. 

(2.)  He  alled^es,  that  God  commands  his  Angels  to 
woriLip  Jefui  Chrijl,  therefore  lure».he  is  above  them,  bo 
ver.  6.  lichen  he  bringetb  hts  fir jh begotten  into  the  wofhi.  he 
'aith^  and  lit  all  the  Angels  of  God  u'&rjliip  him» 

D  2  '        C; )  Tho' 


ao  A  Difconrfe  of  Angels^ 

(3.)  Tho'  be  denies  not  that  Angels  have  Power  under 
God,  yet  he  affirms  that  the  Sovereign  Power  immedi- 
ately under  God^  is  given  unto  Jefus  Chi/l,  which  is 
meant  by  fmra^  aC  God's  right  Hand,  ver.  12.  To  wbicb 
of  the  Ar)g(li  (lays  the  Apoftle)  [aid  he  at  any  tiwe^  Jit  on 
my  right  hand^  &c.  The  Angels  have  no  Power  but  under 
liim,  and  are  fervants  to  him^  as  he  argues,  vsr.  7.  and 
in  my  7V.\7,  ver.  14. 

Now  does  not  i\\Q.Afofile  in  all  this  Difcourfe  manifef*- 
ly  trifle,  if  there  be  no  fuch  Creatures  as  Avgels^  really 
exiiting,  or  if  by  AngeU  nothing  be  meant,  but  Motions 
and  Imprejjions^  or  Thantafm^  ?  And  did  not  the  Woman 
oi  Tckoah  (pQsk  idly  and  impertinently,  when  (he  iaid 
of  David^  My  Lord  is  wife^  according  to  the  wifdom  of  an 
Angel  of  God^  if  there  be  no  fuch  eminently  Intelligent 
Creatures  as  Angels,  in  Being  ? 

Yea,  further  when  the  Afofile^  Heb.  2.  is  difcourfing  of 
the  way  how  Chrift  was  to  become  the  Author  of  Salva- 
tion to  men,  even  by  fuffering  of  Death,  ver,  9.  And 
fliews  how  it  was  meet  and  agreeable  to  the  Scriptures, 
that  he  fhould  be  Partaker  of  Fk(h  (by  which  the  Hu- 
mane Nature  is  meant,  ver,  14.)  He  fays,  ver.  \6.  For 
'venly  he  took  not  on  him  the  Natt4vt  of  Angels ^  but  he  took  on 
him  the  feed  of  Ahrabam. 

'ov  7^:?  c^wV«,  For  verily,  or.  For  no-whcre,  that  is  (as 
fomc  interpretj  in  no  place  of  Scripture  is  it  (aid,  he  took 
or  fhould  take  the  Nature  of  Angels. 

He  rook  not  the  Nature  of  Angels.  The  word  (Na- 
ture) is  not  in  the  Original,  but  'h-^fy^yccv  l-^iKctyXclvfix^;. 
He  took  or  taketh  not  Angels,  or  taketh  not  hold  of 
Angels.  But  our  Tranflation  giveth  the  Senfc  well 
enough,  reading  for  Angels,  the  Nature  of  Angels. 
'Tis  laid,  ver.  14.  He  was  partaker  of  our  FIe[h  and 
Blood  •,  chat  i«,  Humane  Nature :  Now  here,  becaufe 
Angels  have  not  Flefliand  Blood,  'tis  fard.  He  took  not 
Angels,  meaning  that  in  Angels,  which  anfwers  to  Flefh 
and  Blood  in  us,  even  their  Spiritual  Nature  j  he  took 
Txcit  that,  nor  is  it  faid  any  where  in  Scripture,  that  he 
^ouldj  but  'twas  .promifed  that  he  fhould  come  of  the 

Seed- 


their  Nature^  O^ce  and  Minijiry.  2  t 

Seed  of  Abraham,  Elere  no.v  :o  make  good  Senfe,  i.c 
niurt  of  nectflity  be  fuppoied,  that  ylngeh  ftho'  tliey 
have  not  Flefl)  and  Blood  as  we  have,  yer;  have  a  Natuie 
that  is  capable  of  being  affum'd,  tho'  the  Son  of  God 
would  not  affume  that,  but  the  Humane  Nature  rather, 
as  was  meet,  and  that  of  the  Seed  of  Abraham  accord- 
ing to  the  Promife. 

2.  My  next  Argument  is  taken  from  what  the  Apoftle 
Judc  fp:aks  of  God's  punifhing  the  Apoftate  Angels.  He 
is  infixing  on  Examplesof  God's  Judgments  on  Apofljtcs, 
to  Ihew  the  danger  of  Apoftafy.  And  he  does  inftance 
firft  in  the  Ijraelnes,  ver.  5.  and  then  in  the  Angels  that 
fell,  ver.  6.  telling  us  how  they  left  their  Habitation,  and 
were  condemned  to  everlafting  Chains  of  Darknefs,  unto 
the  Judgment  of  the  great  Day.  What  can  be  more  evi- 
dent than  that  there  were  fuch  Creatures  as  Angehy  Holy 
in  their  firft  Eftate,  but  fome  of  them  continued  not  fo^ 
but  fell  from  their  firft  State.  That  they  had  an  Habi- 
tation, and  place  of  dwelling  together,  and  that  fome  of 
them  left  it,  and  that  fuch  as  did  lb  were  condemned  of 
God  unco  Chains  under  Darknefs,  to  be  kept  to  be  judg- 
ed with  men  at  the  lafi  Day.  How  impertinently  does 
the  ApoRle  urge  the  Angels  that  Tinned,  as  an  Inftance 
of  God's  Vengeance  on  Apoffates,  if  there  were  not  any 
liiciT  Creatures  as  Angels,  capable  of  (inning,  and  of  be- 
ing punilhed,  nor  ever  were  ?  And  how  ready  will  men 
be  to  think  Hdl  but  a  Fancy ^  which  is  faid  to  be  prepared 
for  the  Devil  and  his  Angels^  Matt.  2^.41.  if  Devils  and 
Angds  be  but  Thantafmsy  or  Injmationsy  and  there  be  no 
fuch  Creatures  having  a  Real,  and  permanent  Bslng  and 
Exiftence?  For  if  fo,  they  cannot  be  capable  of  any 
Punifliment,  and  for  Men  to  be  condemned  to  their 
Puniihmentj  is  to  be  condemned  to  no  Punifhmcnc 
at  all. 

;.  Angels  have  a  Fi^al^  Active  To'jjer,  Under  {landing 
and  JVitl^  afcribed  to  them,  and  are  faid  to  do  fuch 
actions,  as  cannot  properly  be  faid  to  be  done,  but  by 
Terfons,  or  Subftantial  Bewgs,  really  and  adually  exilHng. 
They  are  (aid  to  know  many  things,  and  there  a:e  fonvj 
things,  that  they  are  (aid  not  to  knv:w  ,  as  for  Inftance 


!h5 


:.  2  A  Difcourfe  of  Angels^ 

the  Day  of  Judgment.  But  of  that  Day  and  Heur  (fays 
Chilli)  knowctb  no  n7aVy  m  not  the  Angels  of  Heaven^  hut 
my  Father  only,  Macr.  24.  36  They  are  (aid  tofeive  God, 
to  praife  him,  to  worfiiip  him,  to  execute  his  Commands. 
They  are  faid  co  fpjakj  to  ask  Quefiions,  to  anf\^er,  to 
teach,  to  comforr,  to  come  and  go,  to  help,  protecfl,  de- 
liver. What  great  and  wondei  ful  Adions  are  in  Scrip- 
ture afcribed  to  Angels,  you  will  fee  in  the  following  Dif- 
^     courie,  to  which  I  refer  you.     \i  Angch  were  not  Living, 

sfpporLr,["^e^'^^^  A^^'^^  tFu.^'^''''ti''",^  exifting,  it  cannot 
asaiuc^now-  be  conccived  how  all  this  could  truly,  and  will  any  Pro- 
it(!if.  pficcy  of  Speech,  be  fpoken  of  them ;  and  in  particular 

how  it  could  be  laid  of  them  fas  in  the  Text)  that  they 
are  M:nillring  Spirits  (tnt  forth  to  minifier  for  the  Heirs  of 
Salvation^  which  the  Apofilc  does  at:eft  as  a  commonly 
acknowledged  Truth. 

4.  I  thus  argue,  If  there  be  a  glorious  and  blefTed  Life, 
and  St^.te  of  Angels,  to  which  the  Life  and  State  of  the 
Faithful  after  the  Kefurre^ton  may  be  fitly  compared,  and 
by  which  it  may  be  reprefented  ;  then  are  Angels  Sub[tan' 
tial  Fermanent  Beings,  not  Accidents  or  Phantajms,  or  tran- 
fient  Appearances  ^  But  there  is  a  glorious  and  blefTed  Life 
and  State  of  Angels,  to  which  the  Life  and  State  of  the 
faithful,  after  the  Refurredion,  may  be  fitly  compared, 
and  by  which  it  may  be  reprelentcd.  Therefore  Angels 
are  Subfiantial  Beings, 

The  Ajjumption  is  proved  by  Chrifi\  own  Words,  who 
tells  us  that  the  Faithful  in  the  Refurredion,  (hall  be  like 
unto  the  Angels  of  God  ifi  Heaven,  Matt.  22.  jo.  In 
Luke  it  is  faid.  They  (hall  be  equal  to  the  Angels.  The 
Sadduces  were  queftioning  with  our  Saviour,  touching  the 
5tate  of  Men  in  the  Refurredion,  particularly,  whofe 
Wtfe  file  fhould  be  in  the  Refurredion,  who  had  been 
fucceffively  married  lawfully  to  feveral  Perfons.  Cbnfi  in 
Anfwer,  tells  them  that  in  the  Refurredion  Men  ihill  not 
live,  as  here  they  do  :  They  (hall  not  marry  nor  be  given 
in  Marriage,  but  be  as  the  Angels  are  in  Heaven,  that 
is,  live  as  they  livec  Does  it  not  necelTarily  follow  fro.n 
thefe  Words  of  Chrifl",  that  the  Angels  are  living  in  [ lei- 
vex),  and  chat  they  live  in  a  more  perfed  way  than  Men 

do 


their  NatHrCy   Opce  and  Minijiry. 

do  now  J  and  that  the  Faithful  fhall  co^re  to  live  even 
as  they  do  ?  And  what  ?  Shall  the  Faithful  lofe  their  Be- 
inland  Subfiftence?  A  great  Change  fhall  hz  in  t?ie  Rc^ 
Jurreftion.  Our  Natural  13odie5  fthe  Afollle  fiyO  fliallbe 
raifed  Spiritual  Bodies,  but  we  fhall  have  true  Bodies  then, 
only  chey  /h^Il  be  fuch  as  fhall  not  need  to  be  (uflained 
(as  now)  with  Meat,  and  Drink,  and  Sleep,  nor  will 
there  be  any  ufe  of  Marriage  and  Propagation,  which  is 
for  the  continuing  of  the  Kind ;  Becaufe  we  Hull  be  Im- 
mortal and  Incorruptible  :  And  in  this  icf^^ed  v\c  fhall  be 
as  the  A?jgfh^  who  are  in  no  need  of  thofe  things.  If 
Angels  live  notf  If  they  live  not  a  true  and  moff  perfe^fb 
Life,  then  will  Heaven  prove  but  a  Fancy,  as  Hell  alio 
will  prove  but  a  Fancy  (as  was  ihevved  on  my  lecond  Ar- 
gument J  And  what  can  be  more  repugnant  to  all  Reli- 
gion than  fuch  a  Conceit  ? 

5'.  My  next  Argument  is  this.  That  which  is  in  God's 
Word  noted  as  a  dangerous  Errour,  mufl  needs  be  faifc, 
and  the  contrary  to  it  a  ceriain  and  great  Truth.  But  to 
hold  that  the.e  are  no  Angels,  or  Spirits,  is  noted  in 
God's  Word  as  a  dangerous  Errour.  The-cfore  it  muil 
needs  be  falfe,  and  the  contrary  to  it,  liz.,  that  there  are 
Angels,  a  great  and  certain  Truth. 

The  Denial  oi  che  Exiftence  of  Angds  is  noted  as  the 
Errour  of  the  Sa^ducej,  and  as  a  very  dangerous  Errour, 
overthrowing  a  FundamcTital  Article  of  Faith,  ^j'lz,.  that 
of  the  KcfurreBic77.  See  A^i  23.  8.  Fcr  the  Sadduces  fay 
there  is  no  Rtfurr.e^tiov^  neither  Angel  tiot  Spirit,  Obferve 
here,  it  Was  the  RefarreHtcn  that  Fnul  in  that  AfTembly 
declared  himfelf  for,  and  he  did  it  to  divide  the  Company^ 
they  being  ("ome  Fba^ijeej^  fome  Saddtices.  The  Tbanjcej 
were  for  it  (he  knewj  and  the  Sadduces  againfl  it.  I3ut 
the  E'vavgelift  Luh^  noting  the  Errour  of  the  Sadduces  in 
denying  the  RefLirredion,  does  not  only  mention  that 
Errour,  bu:  another  alfo,  that  led  them  into  ir,  'viz.  Thr.: 
there  was  neither  Angd  or  Sprit.  Me  had  no  cccafion  to 
fubjoin  this  additional  Charge  here,  but  to  fliew  that  this 
htt^r  Errour  dr<ir.vv  them  into,  and  ''onfumed  them  in  tlvc: 
former.  The  Sadduces  ("fays  he;  lay  there  is  no  Refur- 
reaion,  and  what  led  them  into  this  Abfurdity  thenexc 

Words 


2A^  A  Difc  ctirfe  of  Atigeh ,    . 

Words  intimate,  They  fay  there  is  neither  Angel  nor 
Spirit.  Thtfe  Two  Erroiirs  aretwifled  one  in  the  other. 
The  Pv'wfurredion  being  the  Re-union  of  the  Body  ^^ 
Spirit,  how  can  they  own  a  Refurredion  that  deny  there 
if  any  Spirit  ? 

And  how  did  the  Saddaces  deny  there  was  any  Angel,  or 
Spirit  ?  They  could  not  deny  the  Name  of  Angel  and  Spirit^ 
tbrcheScrrprures  which  they  acknowledged  the  Authority 
of,  do  often  mention  thofe  Names:  Nor  did  thev  deny  that 
there  were  Spiritual  Qualities^  Motions^  Jmpulfes,  and  In- 
fpirations  from  God  :  Nor  could  they  deny  Apparitions,  fo 
often  recorded  in  Scripture.  This  they  cq;ald  not  poffibly 
deny,  believii3g  the  Scripture  :  But  that  which  they  de- 
nied was,  that  there  were  any  Angds  or  Spirits  that  were 
Living,  Intelligent  Creatures,  having  a  Real  and  Perma- 
nent Being  and  Exigence.  They  thought  them  to  be 
but  Divine  FhanSafms^  or  Appearances  and  Sbe7vs,  created 
of  God  for  fome  Services,  which  ceafed  when  the  Ser- 
vice was  over.  This  was  their  Errour.  And  this  being 
noted  in  Scripture  as  a  dangerous  Errour^  it  muft  needs 
be  fo  indeed :  For  the  Scripture  does  not  reprefent  any 
thing  as  an  Errour,  but  what  really  is  fo.  And  if  the  de- 
nying of  Angels  be  a  dangerous  Errour,  then  the  contrary 
is  .a  great  Truth,  viz*  That  there  are  Angels,  and  Spirits, 
as  we  are  proving. 

6.  I  fhall  offer  but  one  Argument  more,  and  that  (hall 
be  from  fuch  EfFe(5ts  as  mens  Senfes  are  WitneiTes  of,  and 
by  which  Angels  or  Spirits  have  difcovered  themfelves  to 
the  World,  time  after  time.  Tho*  Spirits  are  in  their 
own  Nature  Invifible,  yet  have  they  often  in  fuch  man- 
ner applied  themfelves  to  Men,  lenfibly  tranfading  with 
them,  and  working  (Irange  things  amongft  themj^  that 
no  Man  can  well  doubt  whether  there  be  fuch  Creatures 
exifting. 

We  read  in  the  Holy  Scriptures  of  frequent  Appari- 
tions of  Angels  to  men.  We  read  alfo  of  m;?ny  wonder, 
ful  things  that  have  been  done  by  them.  We  read  of 
Men  polTefTed  of  Evil  Spirits,  and  that  they  that  have 
been  polTeffed  have  done  fuch  things,  as  they  could  ne- 
ver do  by  any   Power  of  their  own.     We  read  alfo  of 

ibme 


their  Nature^   Office  and  Minijiry, 

fome  that  have  had  Famthar  Spirit^^  and  have  to!d  things 
that  they  could  not  poiTibly  know,  but  by  lome  Siipcir- 
natural  InteUigence,  and  have  done  things  beyond  the 
reach  of  Art,  or  ordinary  Nature.  Such  as  would  per- 
fuade  us  that  thofe  PolTcflions  (poken  of  in  the  Goipel. 
were  nothing  eUe  but  Dillradion  and  Vfadnels,  or  fome 
(Irange  Difeafes,  arc  obliged  to  ftiew  us  how  'tis  poffible 
that  Madnefs^  or  any  Difeaie,  (hould  make  Men  abU  to 
do  things  above  the  Strength  of  any  Man  whatever,  as  'tis 
evident  that  Dentomack  coM,  Mark  f.4. 

That  there  have  been  Appanttom,  Pof/^J/lons,  and  flrange 
Works  done,  above  the  Power  sf  Man,  is  not  cnly  ac- 
teffed  by  the  Scriptures,  but  found  to  be  tiue  by  the 
common  Experience  of  the  World  ;  The  like  things  hap- 
pening ifi  after  times,  in  every  Age,  andCountry.  And 
hereot  there  have  been  lo  many  Thoufand  Eye-wiinelTcs 
("many  of  them  wife  and  grave  Perfons,  not  likely  to  be 
impoled  upon,  and  fome,  not  very  apt  to  believe  fuch 
things,  till  convinced  by  fuch  Experience  of  their  own, 
as  they  could  not  withdand  the  Evidence  of)  I  fay  there 
have  been  fo  many  Eye-witneffes  that  have  known  and 
attefied  thefe  things,  that  none  can  quel^ion  them  that 
are  not  downright  Infidels  as  to  all  Ililtory,  and  Reports 
of  the  mod  credible  Perfons. 

I  fhall  not  infifl  upon  Apparitionsy  that  have  been  very 
frequent :  Nor  upon  the  Confe^kractes  of  Witches  with  Evil 
Spirits,  which  not  only  have  been  freely  confeiTed  by 
very  many  of  the  If  itches  themfelves,  but  have  on  good 
Reafbn  been  fo  firmly  believed  by  the  wifer  fort  of  Men, 
that  many  La-ws  have  been  made  againft  fuch  impious  Pra- 
<5tices  in  mod  (\i  not  all)  of  the  befi  governed  Kingdoms 
in  the  World,  making  the  Offences  Capital.  I  iay  I  (hall 
not  infid  on  either  of  thefe  for  the  prelent :  But  I  would 
fain  know  what  Caufe  can  be  affigned  of  fuch  Itrange 
EfFed,  (as  we  are  fure  have  been  wrought)  if  there  be  no 
Supernatural  Agents  at  work  in  the  World.  When  the 
Walls  o^'  Jericho  fell  flat  to  the  ground,  at  the  founding 
of  Rams  Horns,  when  Fire  came  down  from  Heaven, 
and  (uddenly  confumed  SoJom  and  the  neighbouring  Ci- 
ties, when  a  Serpent  (pake  with  a  Man's  Voice  unto  Eve, 

E  and 


2  6  A  DifcGUrf^  of  Angds^ 

and  when  Baalarns  Afs  fpake  fo  to  him,  when  a  fierce 
Fire  was  kept  f  o:n  hurting  the  Three  ycung  Men,  that 
were  caft  into  the  Furnace,  and  when  the  hungry  Lions 
were  reftrained  fro:ii   touching  Daniel,  when  he  was  caft 
into  th-^  Den.     A  Multitude  of  (iich  flr^jnge  Events  we 
have  related  in  Sciipture,  and  the  like  have    happened 
ever  and  anon  in  the  World :  I  (hall  not  infift  on  Parti- 
cular Inftanjes,  but   refer  you   for  them  to  fuch  as  have 
collected  ahundance  of  them,  of  unquef^ionable  Verity, 
and  publilhed  them  to  the  World.     When  great  fturdy 
Trets  have  been  piuckc  up  by  the  Root?,  no  Man  knows 
how,  and  lome  (o  twifted  and  fhatter'd  as  hath  amazed 
the  Beholders.     When  great  huge   Stones   and  pieces  of 
Tii'iber,   have  been  heaved  and  hurl'd  a  great  way  in  the 
Air,  without  any  vifible  Hand  :  When  Doors  faft  lockc 
have  opened  without  any  body  near  them  :  When  igno^ 
rant  Perfons,  never  educated  in  any  kind  of  Learning, 
have  fp  ken  readily  in  Lattney  Greek  and  Hebrew ,  and  of 
things  (ecfetj  which  they  could  not  in  any  ordinary  way, 
come  to  the  Knowledge  of :  Such  things  have  happened, 
and  I  would   fain  know  how  thefe  things  come  to    pafs. 
There  can  be  no  (ufficient  Natural  Caufe  affigned,  there- 
fore there  muft  of  neceffity  be  fome  fuch  Supernatural 
Agents  as  Angels  are,  acknowledged. 

If  any  iliall  fay,  that  all  fuch  Itrange  things  may  be  Tup- 
pofed  to  be  effeded  by  God's  own  Immediate  Power, 
and  fo  do  not  (ufficiently  prove  that  there  are  Angels. 

I  anfwer,  'Tis  tiue  God's  being  immediately  the  Caufe 
of  fome  of  them  cannot  be  difproved  by  Natural  Rea- 
son, but  a  Chriftian  Man  or  Woman,  that  believes  the 
Scriptures,  hath  no  realbn  to  believe  fo,  when  fuch  of 
thofe  Ifrange  Effeds  as  the  Scriptures  make  mention  of, 
are  crJinarily  afcribed  to  the  Angels  Agency,  as  you 
will  fee  ia  the  enfiiing  Difcourfe:  But  then  tho'  (ome  of 
the  ffranger  Events  mentioned,  might  be  afcribed  to 
God's  fmrjediate  Hand,  if  the  Scriptures  did  not  re- 
pot t  otherwife  i  yet  there  are  fome  others  of  them  that 
cannot  be  ^ifcribed  to  God  without  groC  Impiety  :  'Tis 
nntorioufly  known  that  there  have  been  Witches,  and 
Dcmomacks,   or  PJj^'JJed   Perfons^   Silly,  Ignorant  Perfons, 

never 


their  Nature^  Office  and  Minijiry.  2j 

never  broMght  up  to  Learning,  that  yet  h.^ve  readily  dif^ 
couifed  wich  o'heis  in  d^ers  learned  Languiges  (as 
was  noted  bcfo  e)  and  have  (prk-n  toaching  things 
Secret,  pnd  uiknov^n,  even  f  f  things  newly  done,  very 
many  Mile^  off:  And  ih-.fe  men  in  thele  Difcouifes  of 
theiis,  ofcen  utter  many  Bla'^phemies,  and  Lyes  Some 
Caule  or  other  t!»ere  muft  be  of  (uch  Ihange  Difcourfes. 
Thefe  Ignorant  Men  themlelves  cannot  be  thougb.t  to  be 
fuffi-ient  Caules,  there  being  Languages  ("pokcn  which 
they  never  Learned:  And  they  cannot  b^  referred  to 
God  as  the  Caufe  of  them,  becaufv;  of  the  Lyes  and  Blaf 
fbemtes  that  are  fuppofed  to  be  fpoken,  unlets  we  will 
make  God  the  Author  of  Sin.  Therefore  there  mull  be 
fome  other  Intelltgmt^  ABive  Nature  be  fides  the  Bltffed 
God,  and  Mortal  Men,  even  the  AngelicaL  And  ic 
muff  be  fome  evil  Angela  or  Spirit  that  fpeaketh  in  and  by 
fuch  Men  ;  yea,  and  doth  thole  (li  ange  Works  that  they 
profefs  and  feeni  to  do.  And  no  good  Chrifiian  can  ever 
be  induced  to  think  that  the  Hvoly  God  fhould  make 
choice  of  fuch  fad  Creatures  is  IVitcbes  are  (  the  very 
Dregs  of  Mankind,  very  Lew'd,  wicked,  and  mali- 
cious Perfons)  to  be  extraordinary  Inflruments  of  his 
Providence,  to  do  things  (b  much  above  any  Art  of 
Man,  or  ordinary  Nature  :  Much  lefs  can  any  good 
Man  believe,  that  all  thofe  Villanies  and  Mii-hiefs 
againft  Men  and  Beaffs,  that  are  sded  by  IVttche^^  are 
all  from  the  Holy  and  Good  God,  and  wrought  by 
him.  No  Man  that  hath  any  Senfe  of  Religion  can 
think  fo. 

Wherefore  (perhaps)  others  will  fay,  that  thofe  Orange 
and  unaccountable  Effeds  of  which  we  are  dilcoui  ling, 
may  be  afcrihed  to  (eparate  Souls  of  Men  :  They  may 
be  skilled  in  Languages  they  leaned  while  in  the  Body, 
and  they  may  have  a  mind  to  do  Evil,  and  God  may 
permit  it.  Therefore  ( (ay  (uch  )  thefe  Effeds  do  not 
neceffarily  prove  the  Exiltence  of  any  other  Spirits  but 
Humane  Souls. 


E  3t  To 


8  A  Difconrfe  of  Angels^ 

To  tliefc:  I  anfwer,  i.  I  think  there  are  none  that 
deny  the  Exiflence  of  Angels  good  and  bad,  that  hoH 
the  Exiflence  of  Humane  Souls,  when  kparate  from  the 
Body. 

2.  Such  as  believe  the  Scrfptures  know,  that  fuch 
A(5lions  are  alcribed  there  to  Evil  Spirits,  as  the  hurt 
Job  had  done  him,  is  afcribed  to  the  DevtL  And  we 
underiiand  by  the  Scripture  that  Good  Angels  are  fent 
forth  to  minifler  tor  the  good  of  Men,  and  that  Evil 
Angels  or  Devils,  go  up  and  down  (eeking  whom  they 
may  devour  :  But  we  read  nothing  of  Humane  Souls, 
that  they  hare  any  Work  affigned  them  here  in  this 
World. 

%,  The  Devtl's  fpeaking  in  the  Serpent  to  Eve,  was 
before  there  was  any  Separate  Soul  j  For  there  had  not 
as  yet  happened  the  Death  of  any  one  Man  or  Woman, 
wherefore  this  could  not  be  an  Humane  Soul,  it  mult 
be  an  Evil  Angel. 

If  this  prove  no  more  but  that  there  are  Devils,  'tis 
fufficient  for  my  purpofe  ^  For  I  know  none  queftion  the 
Exigence  of  Good  Angels,  who  acknowledge  that  there 
are  Devih, 


CHAR 


their  Nature^   O^ce  and  Minijiry..  2p 


C  H  A  P.     IL 

§,  I.  Whether  Angels  arc  ivholly  Incorporeal  and 
Immaterial.  A^^d  of  the  Opinion  of  the  Ancients, 
that  Angels  are  Corporeal.  ^.  2.  So^^/c  thbigt 
Corporeal,  for  the  Purity  of  their  Snhjlance  called 
Spirits,  And  how  the  SubOance  of  Spirits  //  to  he 
dijiingHijhed  from  the  fine j}  Bodies.  §'.  3.  Three 
Reafons proving  Angels  Incorporeal.  ^.  4.  What 
Bodies  they  were  that  Angels  have  appeared  in. 
5^.5.  Of  their  Opinion  that  hold  all  hjteUecfuul 
Spirits  are  embodied*  And  how  Spirits  are  ca- 
pable of  the  Senfe  of  Pie  afire  and  Pain^  tho  we 
fippofe  them  not  en/bodied. 

HAvIng  with  all  the  Plainnefs  I  coulJ,  propofed 
thofe  few  Scripture  Arguments,  to  prove  the 
Exigence  of  Angels,  and  that  Avgcls  are  not 
Accidents,  or  Vbantafms^  but  Subftances^  have  a  Real  and 
Permanent  Being.  I  fhall  proceed  to  inquire  a  little  fur- 
ther into  fheir  Nature,  whether  they  a-e  wholly  Incorpo- 
real and  Immattrtd  Sub/lamej,  and  whether  this  be  in- 
cluded in  the  Notion  ot  Spirits. 

SECT.    I. 

A  Bout  this  Learned  Men  have  fpoken  very  differently. 
Sttarez,  tells   us,  tliat  there  have  been  many,  both 
Thilofophers  and  Divtms.  Ancient  and        ^,  , ,  -    .    , .  1  r    . , 

Modern,  who  tho  they  grant  there  ^^^j.^.j  ^jj^^j  Pmloiuphl  &  Thec- 
are  Incorporeal  SpintSy  and  that  che  Su-  Jogl  vidcntur  hoc  mcdo  aiTeruilTc 
periour  Angels  SLTQ  Incorporeal'^  yet  think  allquos  Angelos  prsfertim  D^inonas 
there  are  other  Avgeh  that  are  Corp-  ^i^t  corporcos.  Quod  de  motoribus 
reah  efpecially  that  Devils  are  fo.  And  ^,q,^^ ^e  D^monibus in «p. 2  ad 
he  fays  that  Cajetan  does  affirm  it,  both     E^hfj.  Sit^rt^  Mit.  Diip.  35.  Scrt.  ^. 

of 


^o  A  DifcoHrfe  of  Atigeh^ 

of  the  Angels  that  are  the  Movers  of  the  Heavens^  and 

alio  ol  Devils,  viz.  that  they  are  Cov' 

Imo  fi  hujufmodl  virktas  InrcUI.  ^      p^^^  (uppofing  it  pofTihle  there 

dccorcmUolverfi.utJneofirme.q-,      inould  be   fuch  a   (nrt    ot   .^f;^rc/j,   they 
modus  &  ordo  IntcHigenciarum.  think  'tis    for  the  Bsaury  oi  the  Uni- 

verfe,  that  there  fhouki  he  fuch.  Quod 
fcilicet  ofortet  in  eo  cjjt  cmms  gradus  nrum.  Becaule  it  is 
meet  there  fhould  be  in  the  Univerfe  all  Degfees  of 
thing?. 

Others  we  find  going  further,  at  Icafl  feeming  fo   to 

do,  affirming   ic  of  Angels  indefinirely,  and  Humane  Souls 

alfOj  that  they  are    Bodies  or  Corporeal, 

■  J^^'^'^l^";,  ^^-'5-?^  .^,^'  ^°"!'  '^'^     Not  only  the  Platomfis,  but  miny  of 

chHs  in  Pliny  fays,   'tis  Mip^Lrs.     ^^^  Ancient  Fathers  do  roundly,  and 

EpiUetus   calls    the  Stars,  yo:<'-  /^     without  Scruple,  tell  US  fo  much.     Ttr- 

<j^y-A'^  ^'X«<-    Ari^otU  (with  the     tuUtan  a  Father,  that   writ  in   the  be- 

Pmp.micks)  fays,   Em   quinu     pjnning  of  the  Third  Century,  in  his 

J^,a>  o^y^-rr  animabas  m[ji.  Book  Df  ^;;/?»^,  f^ys  of  the    boul  of 

Scalligtr  calls  ic  Naturam  Cxle-     Man    (which    is  of  the    fame  Nature 

flm,  alia,  qnidem  a  quatunr  EUmtn-     that   an  Angel   is.)    ISIthil  emm  t/  fi  non 

tis  naiHrjLpr.editam     jtA  non  fm     ^  j^         j^   -^  ^^^hing  if  ic  bs  not 

omni    Matma.      So    Mr.   Baxtn  ^    '  .,        j-j    u       u-    i     • 

quotes  them.  ^  Body.      Nor  did    he  think  u  any 

Tertullianus  «««  ob  aliud  Corpus     Contradic5lion  for  him  to  (ay  alfo,  that 

tli  Animm  cndidit,  nifi  quod  tarn     the    5^^/   jg    g    5^;^;^^     Xhis   feems  ( I 

incorporum  ^^^^^^./^^^^f^^^^f '  ^f;     confefs)  a  Paradox  ;  But  that  Confe- 
zdto  timuit  nt  nihil  euet  Ji  Corpus  \  '  ,,       .  .    . 

ntn  fffit.    Not.  in  Terr.  quence  m^  Laeruus  agrees  well^  witn  it, 

That  the  Soul  is  a  Spirit,  and  therefore  is  a  Body.  But 
Bodj  with  TertuUian  /ignified  no  more  but  Ens^  fomething 
that  hath  a  Being,  and  {o  he  is  interpreted  to  mean,  that 
the  Soul  is  a  Body  or  Corporeal,  only  becaufe  he  could  not 
conceive  how  it  could  be  Incorporeal^  and  be  any  thing 
at  all. 

This  Word  Body  is  (ometimes  ufed  as  oppofed  to  a  Sha- 
dow^ or  to  a  Vhantafm,  and  fignifies  the  fame  with  Being 
or  Suhftance^  as  in  CoL  2.  17.  and  other  plac^^s  of  Scripture. 
And  fo  whatever  has  a  Sub\iantial  Bein^^  and  is  not  a  meer 
Shadow  or  Vhantalm,  is  a  Bt^/T;'.  In  tliis  Senle  of  the  Word 
'tis  not  Heterodox  to  fay,  Humane  Souls ^  and  Angels  too  are 
Bodtes  :  For  tiiey  are  not  meer  Shadows  and  Fhantajms. 

Severa  1 


their  Nature^    Office  and  Minifiry.  5  i 

Several  ocheis  ot  the  Fatliers  have  declared  themfelves 
to  be  o{  tht  Opinion  that  Angels  are  Corporeal^  and  have 
Bodta^  and  that  nothing  is  Inc  )rporeal 
but  God  .  nly.  So  thought  Augu}ir,g^ 
that  they  have  S'^btuc  Bodies^  that  dn-y 
are  Aeiial  or  /Etheri.al  Creatures,  ha- 
ving Bodies  not  hUflily  and  Eartblj  as 
ours  ae,  bur  (uch  ab  conliit  moitiy  of 
thof'  Ehmtnts  th.^t  are  more  Active 
than  Vafjive,  as  Air  and  Fire,  and  there- 
fore n«-t  CO  be  d^ffolvcd  by  Death.  On- 
gerty  LaBarjtitis^  H^^^^Ji  Bafil,  and  ma- 
ny other  Fathers  are  produced  as  bemg 
ct  the  fame  Opinion.  Yea,  we  find 
the  Doctrine  ot  the  Catholick  Church,  and  that  by  a 
whole  Council.  The  Second  Council  of  Ntce,  which 
hath  the  Name  of  the  Seventh  General 
Council  (but  does  not  delerve  it)  that 
they  might  defend  the  Piduring  and 
WorlTiipping  of  Angih^  approved  the 
0.>inion  of  John  Biihop  of  ThejJaLniaj 
that  was  read  in  the  Council  by  the 
Patriarch  out  of  a  Book  of  the 
Bilhops,  wherein  he  difpures  with  an 
Heathen.  The  Bifhop  affirms,  that  it 
is  the  Judgment  of  the  Cacholtck 
Church,  that  Angels  and  Archavgds, 
and  alfo  humane  ^«  uls  are  not  altoge- 
ther without  Body,  'v^z,-  a  thin  eitner 
Aeral,  or  Igneous  Body :  grounding 
ic  on  that  of  the  Pfdlmiit,  He  ?/jade  hn 
Angels  Spirits,  and  his  Minijltrs  a  Flame 
of  Fire,  Pfal.  104.  4.  This  Opinion  the  Council  declared 
its  Approbation  ofj  as  f  ys  Stxt.  Senenfie^  and  Carranz^a  in 
his  Epttomt  of  the  Councils. 

I  do  not  give  this  io  large  Account,  of  what  the  An- 
cients have  faid,  touching  the  Nature  of  Angels,  and 
Humane  Souls,  becdufe  1  like  their  way  ofexpicfling  tlie 
Matter,  or  that  1  think  'tis  fir  to  fay  as  they  do,  ih.it 
Angeli  and  Souls  are  Corporeal-^  But  1  would  not  have  meo 

uncharitably 


Aug.  lib.  2.  dc  Gtn.  Cap.  17-  Tra- 
dit  Angtloi  t2m  Bono  q^am  mulos 
fkbtilia.  hibi't  Corpora.  Et  lib  0, 
cap.  10.  OHendir  ffTe  Atrci.  fed 
per  Mortfm  indilfolubil'a,  eo  quod 
prscvwicant  in  i^  fis  Elcmcnra  magis 
ad  agendum  quin\  ad  patiendum 
aprai  Hoc  cd  A-  r  &  Ii»nis  SiHercus. 
In  ifal.  85.  AfTcrit  C^rprra  B:a- 
Cffum  fiitura  poll  Rtiurrcftj.^r.cm, 
qiialij  Tunc  Corpora  Angclorurn. 
Sixt.  Sin.  Bibl,   Sta. 

it  reported  to  be 


ProduiSus  &  leftus  cfl  libcr  qui- 
dam  Beat  is,  Jomnis  Fpif:.  Thtfj.  io 
quo  dil'purac  cum  Gentili  quodam, 
SiHi^Ls  dixit  dc  Angclls  &  Arch- 
angdis  &  eorunj  porclUdbuj,  qal- 
bus  8c  noltrab  Animas  adjungo,  ipfa 
Carholica  Ecclcfi*  fic  fcnnr,  cHe 
quidem  lorelligiblcs,  fed  non  om- 
nino  Corporis  cxpcrris  (ur  vos  Gen« 
tiles  dicitis)  v:rum  Tr nui  Corp->re 
pr«eli[os,  Acrco  five  Igneo,  uc 
Scriptum  c{\  Qui  facie  Angelos 
fuos  Spiricus,  &  mtnifiros  ejus  fg- 
ncm  urcnr.-m,  &c.  Mane  Scnccntiam 
dircnt:  Trrafio  fatriarcha^  Sacra 
Synodus  rc(ponder,  cdaiu  Dominc, 
Birth.  CaiTAh-^.  Sum.  CoDcJl,  Io!. 
3^5. 


22  ^  Difcourfe  of  Angeh^ 

uncharitably  to  cenfure  the  Opinions  of  oihers^  tho'ihey 
ufe  not  fuch  Terms  as  are  to  their  liking  ;  and  fall  out 
about  Words,  while  there  is  an  Agreement  in  Senfe^ 
which  is  much  of  the  Contention  that  is  now  in  the 
World.  When  Learned  Men  are  not  agreed  on  the 
meaning  and  Signification  of  fuch  Words^  and  Terms, 
asth^y  make  ule  of,  in  their  Difputations,  they  often  fall 
a  quarrelling  one  with  the  other  very  furioufly,  when 
their  meaning  all  the  while  is  (perhapsj  the  very  iame. 
Thus  ic  happens  in  Mens  Diiputes  about  the  Nature  of 
Angelsy  while  they  agree  not  on  the  Signification  of  thofe 
Terms,  Bocly^  Spirit,  Corporeal,  Incorporeal^  Material^  Im- 
materiaL  zealous  Oppoiicions  arile  between  them,  when 
they  differ  not  at  all  in  Senfe.  Tis  probably  thought 
that  the  Ancients  before  quoted,  did  mean  by  Body  and 
Corporeal  the  (ame  that  others  that  oppofe  them  mean  by 
SuhHance  and  ^uhHanttal. 

We  are  not  much  concerned  precifely  to  determine 
what  was  their  Senfe  of  thole  Words :  But  if  they  under- 
ftood  them  as  aforefaid,  they  were  in  no  Errour :  But  if 
when  they  fay  that  Angels  have  Aery  or  Fiery  Bodies 
they  mean  that  the  Subftance  of  Angels  is  no  more  pure 
than  the  Subftance  of  Air  and  Fire,  then  they  were^  I 
conceive,  in  an  Errour. 


w 


SECT.     II 

E  know  that  the  more  Subtil,  Fine  and  Pure  fort 
of  Bodies  are  called  Spirit.  The  Breath  of  Man 
is  called  Spirit,  Ifa.  42.  9.  The  Wind  is  called  Spirit, 
Job,  g.  8.  The  Wind  [gr.  rrv%viJ.(t  the  Spirit  J  blowcth  where 
It  lifteth,  Thofe  tenuious  fubtle  Parts,  that  in  our  Bodies 
are  the  Inftruments  of  Life  and  Motion,  are  called  Spirit : 
There  are  Vital  and  Animal  Spirits.  And  thefe  Corporeal 
Job  6.  9.  Spirits  Job  means,  when  he  fays,  The  Arrows  of  the  Al- 
mighty are  within  me,  the  poi/on  whereof  drinketh  up  my 
Spirit.  Again,  the  finer  Parts  extrad:ed  from  Vlants  and 
Minerals,  the  Chymifls  call  Spirits*  Thefe  are  all  Corporeal^ 
and  therefore  improperly  called  Spirits.  The  Subftance  of 
Trofer  Spirits  is  much  more  Pure  than  the  Subftance  of 

thefe. 


their  Nature^   Office  and  Minijiry.  3  3 

thefe,  yea,  and  than  the  Subihnce  of  Fire,  which  fome 
think  to  be  a  middle  thing  between  Body  and  Spirit  :  For 
God  gives   the  moft  excellent  Forms  to  the  pured   Sub 
ihnces. 

Angels  are  Trover  Spirtts^  or  Spiritual  Natures.  And  ii 
we  underiiand  by  Body  and  Corporeal,  a  compounded  Ele- 
mentary Body,  fucii  as  may  be  invefled  with  fenfible 
Qualities^  Co  as  to  be  feen  or  felr,  there  is  nothing  Corpo- 
real belonging  to  the  Notion  of  a  Spirit.  And  taking 
Matter  and  Matterial,  for  that  which  hath  fuch  Elemen- 
tary Materiality  as  we  have,  or  for  a  Subflance,  qu£  Fo- 
tentta  eft  Corpus,  as  Mr.  Baxter  exprelTes  it :  Or  for  a  cer- 
tain (lupid  Congeries  of  Thy(ical  Monads  (as  Mr.  Gianvil) 
then  Angels  or  Intelledual  Spirits  are  Incorporeal,  and  imma- 
ferial  The  Subirance  of  Spirits  for  the  ineffable  Purity 
of  it,  is  moff  fitly  /»-d  to  be  incorporeai  and  immaterial : 
Yet  have  Spirits  Real  Snbfiance.  Bodies  and  Spirits 
agree /w  ahquo  gcnere^  in  fome  General  Nature:  Suppo- 
fing  the  Genus  to  be  Sub[tancej  then  as  a  Body  is  Suhftance, 
fo  a  Spirit  is  a  SuhHance  u^o.  But  how  Spiritual  Sub- 
dances  are  differenced  fom  Corporeal,  is  a  thing  very  diffi- 
cult to  explain  fatistad:orily. 

Seve  al  Men  have  gone  feveral  ways  to  work,  to  clear 
this  Matter,  namely,  how  the  lowefl  kinds  of  Spirits  or 
Spiritual  Subftanccs,  do  differ  from  the  moft  Tenuos  and 
Subcil  Bodies,  or  Corporeal  Subfiances. 

1.  Such  as  wholly    infift  on   Penetra-         (a)Ui\n3m  verb  BmiflisEc  Sad- 

hility,  and    IndivifibiUty   aS  tl^e  only  di-      "^'T'  "''^''  du.itandi  aufam  non 
n-         TL-         i^i         rL         ^r  .•    I   N      pra.'3caDr,  oum  iJlud  minin.c  p^x- 

itmguifhing   Charaders  (lome  think)     hcnt  quow  pra^ftandum  m  fc  reef. 
do  neither  prove  nor  ni-ike  Intelligible,     cipiunr,  &  rem  tanri  pon.itri*  p  -rt 
what  they  undertake  {a)  1  will  not  pre      magnos  conaius,  aufus,  :s:  prcmiiTj, 
fume  to  cenfure   them,  nor  ^et  chufe     nna!!^;^  ^Tji^f  ^.^^^^ 
their  way  of  So!ving  the  Difficulty.  '"^""^-  ^'"'^ '''''  '^''"' ^'  ^^^ 

2.  Some  have  thought  Senfihility  as  fit  a  Charader  to 
diftinguilh  things  Corporeal  from  Spirits  as  any  other.  1 
ihall  not  follow  thefe  neicher,  tho'  1  am  well  allured  they 
may  moe  eafily  be  underitoid,  than  fome  otl^.ers  can. 
We  all  affirm  that  all  Spirits  are  Injenfiblc,  that  is,  cannnt 
beleen  or  felt,  &c.  The  Apofilehys  fo  much  of  Mj':!s, 
that  they  are  invifible^  Co\.  i.  16.     And  why  may  we^ioc 

F  venciiic 


A  Difconrfe  of  Angds^ 

F.'nture  to  fiy,  that  all  Bodies  or  Corporeal  things^  how 
tliln  and  Subtil  foever,  are  Senfible  ?  Meaning  by  Ser/ihle 
not  th.it  which  we  are  able  to  perceive  by  our  Senfis^  but 
[as  Mr.  Baxter^  that  which  is  a  fit  Objed  for  Senies,  of 
the  fame  kind  with  ours,  fupp  'fing  them  elevated  to  the 
grenteli  Pertcdion  that  they  are  capable  of  in  their  kind. 
For  fo  (fays  he)  /iir  and  Atomes^  being  of  the  fame  kind 
as  other  Matter,  may  bevifibletoa  Sightof  the  fame  kind 
as  ours,  if  raifeJ  Degrees  enough.  We  know  many  Ani- 
7/iah  can  by  Scn[e  perceive  fuch  things  as  we  cannot. 
What  a  pei  fed  and  eafy  Sent  hath  a  Dog  of  his  Maft er's 
Footj  or  cf  an  Hare  gone  by  fome  time  before,  when  no 
Man  living  can  fmell  any  thing?  And  we  know  that  by 
the  help  oi  a  Microfcope  we  can  plainly  fee  fuch  things, 
as  for  the  Smallncfs  of  them,  we  cannot  fee  otherwifc. 
This  proves  that  many  things  are  Senfible  fthat  is)  are  fie 
Obje^s  oi  Senfe,  that  notwithftanding  we  cannot  perceive, 
by  our  imperfed  Senfes.  And  I  know  not  but  we  may 
fay,  that  the  mofl  thin  and  Subtil  Corporeal  Subftances 
are  the  Objeds  of  Senfe,  and  might  be  perceived  by 
Senfes  of  the  fame  kind  with  ours,  if  elevated  to  the  higheft 
degree  of  Perfedion^  that  they  are  capable  of  in  their 
kind. 

But  now  Spirits  are  tiot  (o:  They  are  not  Objeds  ca* 
pable  of  being  perceived  by  the  moft  perfed  Senfe,  and 
that  becaufe  of  their  unconceivable  Purity.  But  (as  I 
laid)  neither  do  I  chufe  this  way. 

3.  I  confefs  1  moft  approve  of  them,  and  they  fpcak 
molt  intelligibly  to  my  Underfianding,  who  fay  that 
Spirits  are  chiefly  differenced  from  things  Corporeal  by 
their  Form^  though  they  acknowledge  too,  that  their 
Subfiance  which  fomc  call  Metaphyftcal  Matter^  is  alfo 
more  Pure. 

The  Definition  that  Learned  Mr.  Baxter  gives  of  an 
htelle^ual  or  Mental  Spint,  tho'  fome  diflike,  1  caa  diP 
cern  no  fault  in  ir,  *viz.  "  That  'tis  a  moft  pure  Sub- 
"^  fiance^  that  hath  in  it  felf  an  Efenttal  Principle  of  Ltfe^ 
'"  Intellehion^  and  Volition^  or  whole  Form  is  a  Power ^  or 
^^  Virtue  of  Vital  ABion,  Intelle^ton^  and  Volition  ;  that 
*'  hath  a  fVtll  to  chufe,  an  Undcrftandmg  to  guide,  and  a 

''  Vital 


their  Natnre^  Office  and  Minijiry.  ^  ^ 

"  Vital  Power  to  put  in  Execution.  Now  it  being  the 
form  that  doth  SpectfcatCj  and  Daiow'tnate,  and  Dtferencc 
other  things,  I  know  not  why  wc  Ihould  not  fay  the 
(ame  here  too,  i;iz..  That  Spirits  are  didinguilhcd  from 
Bodies,  or  PaJJive  Matter ^  by  their  Formal  Virtue^  founded 
in  mod  pure  Subliance  without  any  Real  Compofition. 
This  may  be  laid  both  of  /Ingels  and  Hu//jane  Souls,  in 
Gonfiflency  with  their  Stmpliaty  and  Immortality, 

SECT.     III. 

THere  is  no  ground  for  Objecfling  Cas  feme  perhaps 
may)  Angds  and  Humane  Souls  are  Simple  Natures: 
But  how  can  they  be  fb  if  compounded  of  Subliance  and 
Virtue  ?  If  they  be  compounded  of  the(c%  why  may  there 
not  be  a  DilToiution  i  And  if  there  may,  how  can  they 
be  Immortal? 

1  anfwer,  i.  Thefe  TwoSubftance  and  Virtue,  as  hath 
been  noted,  do  not  make  any  Real  Compofition,  but  are 
only  htelltgible  Vart^  or  Inadequate  Conceptions^  of  one 
Simple  Nature,  and  lb  it  follows  not  that  there  may  be 
a  DifTolution  :  For  they  are  not  Two  diflin6t  things  a> 
Soul  and  Body  are  of  Man,  but  fignify  one  Simple  Sub- 
fiance  (o  potentiated. 

*'  The  Subftance  or  Metaphyfical  Matter  of  a  Spirit,  is 
'^  not  fuch  a  thing  (fays  Mr.  Baxter)  as  is  exiftent  with- 
*'  out  its  Form :  Matter  note  a  Partial  inadequate  Con- 
'^  ception  of  things  quoad  hoc,  which  have  (bmething 
*^  more  th.^t  is  effential  to  them:  For  there  is  no  fuch 
**  thing  as  Matter  exilfing  wintiout  Form^  or  Peculiar 
**  Nature. 

Now  if  they  be  not  Two  things  really  diflindi  there  is 
no  danger  of  tiieir  Separation. 

2.  Angels  and  Humane  Souls  are  not  abfolutely  Simple 
and  Immortal,  as  God  is.  Scbeihler,  and  others  that  main- 
tain the  Simplicity  of  Angels  and  Humane  Souls,  yet 
grant  that  they  are  compounded  ex  Genere  &  Differentia  ^ 
and  tho'  the  Divme  Nature  will  admit  of  no  fuch  Com- 
pofition, yet  'tis  not  God's  Simplicity,  but  his  PerfeHion 
{3ii  Scheihlcr  (ays)    that  hinders  ir.     Spirits   are  Simple 

F  z  Natures 


3<5  A  Difcourfe  of  Angels^ 

Nitares,  not  becanfe  they  are  without  all  Compoficion, 
as  God  is;  but  becaule  without  (uch  Compofirion  as 
Bodies  have.  Neither  are  the  mofl:  perfed  created  Spirits 
abr>lurely  Immortal,  'viz,.  ex  mccjjitate  Naturay  For  fo 
God  only  is  Immortal  :  and  therefore  the  Apoftle  fays  of 
I  Tim.  6. 1 5.  Godj  That  he  only  hath  ImmoTtaltty.  No  Creature  is  Im- 
mortal, (o  as  it  c;.n  by  no  means  perifh.  God  can  de- 
ftroy  Angels,  yea,  wichout  his  Suilentation,  they  would 
inftancly  ceafe  to  be:  For  they  have  (as  all  other  Crea- 
tures) a  Dependent  Being,  and  (as  Damafcen)  are  Im- 
mortal,  not  by  Nature,  but  by  Grace.  The  Immortality 
Creatures  are  capable  of,  is  not  a  non  po[Je  mori,  but  a 
f^JJe  mn  mor'ty  fuppofing  ordinary  divine  concourfe.  When 
we  fay  they  are  Immortal  by  Nature,  we  mean  they 
have  ■•otning  in  their  Nature  that  isy«;  corraptivumy  not 
any  Principle  or  Seeds  of  Corruption  within  ;  and  that 
there  \s  no  Creature  without,  that  can  deftroy  them. 
Thus  Angels  are  Immortal,  as  are  alfo  Humane  Souls. 
Of  the  Soul  our  Saviour  Chrifi  fays,  That  no  Man  is  able 
to  kill  it,  Mat.  lo.  28.  The  greateft  and  moft  powerful 
Men  on  Earth  are  not  able,  and  that  becaule  it  hath 
within  it  felf  no  Principle  of  Corruption  ;  And  if  Souls 
be  thus  Immortal,  then  io  are  Angels  alfo;  and  that  be- 
caufe  they  are  not  of  an  Elementary  Compofition,  as 
Natural  Bodies  are.  Thus  have  I  fhewed  how  Attgels  are 
Simple,  Incorporeal^  and  Immaterial  Natures. 

Thefe  Reafons  may  fuffice  to  evince  that  they  are  thus 
hcorporeal 

1.  The  notion  of  a  Spirit  does  import  fo  much,  Angels 
are  Spirit?,  and  are  ufually  called  fo;  Now  Spirit  (lands 
in  Contradiftindion  from  Body,  and  one  cannot  be  predi- 
cated of  the  other :  A  Spirit  cannot  be  faid  to  be  a  Body, 
nor  a  Body  be  faid  to  be  a  Proper  Spirit. 

2.  Our  Saviour  Cbrtit  fays,  that  a  Spirit  hath  not  Fle(h 
and  Boms^  Luke  24.  39.  That  is,  any  thing  of  Cor- 
poreity. 

3.  If  Angels  had  any  thing  of  Corporeity y  or  Grofnefs^ 
many  of  them  could  not  occupy  one  and  the  fame  place, 
as  we  read  Angels  have  done,  for  a  whole  Legion  of 

them. 


their  Nature^    Office  andMiniJiry.  37 

them,    ('and  a  Lej^ion  confifls  of  above   6coo  Perfons) 
pofTelTed  the  Body  of  one  Man^  Luh  8.  50. 

S  E  C  T.     IV. 

BUT  if  An^di  be  Incorporeal  it  will  be  obj^did  ihac 
they  cannot  be  capable  of  moving  any  Boay  or  Cor- 
poreal thing.  For  (fay  fome)  we  cannot  conceive  how 
a  thing  that  is  wholly  Incorporeal^  can  apply  it  lelf  to  a 
Body  (o  as  to  move  it.  A  Spirit  by  realbn  of  the  Purity  of 
its  Subltance  fo  eaflly  palles  thro'  all  Bodies  it  app.ies  it 
(elf  to,  that  'tis  not  conceivable  how  it  fhould  be  able  to 
take  fuch  hold  of  any  Body  as  to  moveir. 

To  this  I  anfwer,  Becaufe  we  cannot  conceive  how  a 
Spirit  by  ContraB^  can  apply  it  felf  lO  what  is  Corporeal  to 
move  it,  /hall  we  conclude  a  Spirit  is  uncapable  of  mo- 
ving a  Body  ?  Alasl  how  many  things  are  theie  in  Na- 
ture, that  we  are  not  able  to  give  an  account  of,  nor 
know  we  how  or  which  way  they  are  fo  ?  Can  we  con- 
ceive how  the  F^tus  is  formed,  ad  does  grow  in  the 
Womb,  or  how  any  Flant  or  Flower  does  grow  up  out  of 
the  Earth,  with  fuch  a  Sh.'pe,  Colour^  and  Virtue  as  it 
hath  ?  Do  we  know  how  the  Load/lone  draws  Iron  to  it  ? 
And  a  Thoufand  other  things,  wo  know  they  are,  but 
cannot  conceive  how  they  fliouid  come  co  be  fo.  I  pray 
who  can  tell  fo  much  as  how  the  leveral  Pares  of  a  (olid 
and  hard  Body  (fuch  as  Iron  and  Steel)  do  lb  almoft  in- 
vincibly ftick  one  to  the  other,  For  my  Part,  I  think 
the  Power  by  which  a  Spirit  may  join  it  felf  with  Matter, 
or  a  Body,  fo  fad  as  to  be  able  to  move  it,  is  fully  as  in- 
telligible, as  is  the  glutinous  Qiiality  by  which  the  Parts 
of  a  folid  Body  do  adhere  fo  hrmly  one  to  another  that 
they  can  hardly  be  fevered. 

Bat  what  will  the  Obje(5lors  fay?  i.  Cannot  God  (who 
is  wholly  Incorporeal  and  Imm:iterial)  cannot  he  move  Bo- 
dies, or  Corporeal  things  ?  Yea  is  not  he  the  Firfi  Cauje  of 
all  Motion  ?  How  is  ic  then  fo  unconceivable,  how  a 
Spirit  ihould  move  Bodies  ?  They  that  hold  there  is  no- 
thing in  the  World  befide  Matter  and  Motion,  fay  that 
God  gave  the  firfi  P«/?^  to  Mjttcr^  and  (et  it  a  moving  : 

And 


58  A  Difcourfe  of  Angels^ 

Cipcrc  nan  licet  quomodo  quod  And  how  can  that  be,  if  it  be  true 
incorporcumcft  Iraapplicari  Cor-  ^^^,  GafenJ^s  favs,  That  that  whicl) 
port  vakac,    iit  illi  iiiipulium  Im-      .    .  -^    ,  .         "       n     /  1     . 

primar.    Gajf(nd.  ^^  hcorforeal  is   not  able  (o  to  apply  it 

felf  to  a  Body,  or  Matter,  as  to  give 
it  a  Pufh.  They  will  not  lay  that  God  is  a  Corporeal 
Effence. 

2.  Does  not   the  Soul  of  a  Man  (which  alfo  is  incor- 
porealj  move  the  Body  it  informs  ?  Elfe  of  what  ufe  is 
it  in  the    Body,  if  it  have  no  Power  to   move  and  go- 
vern it?  The  Soul  of  Man  as  it  is  an  Intelledual  Spirit, 
having  in  it  an  Effential   Principle  of  Life,  Inrelle^ion 
and   Volition,  hath  a  Power  to  move  the  Body,  if  not, 
all  Morality  muft  needs  fall  to  the  ground,  as  Mr.  Baxter 
very  well  notes.     Tis  (rue  the    Soul   makes  ufe  of  the 
Spirits  in  the  Body,  fthat  are  Corporeal)  in  moving  it. 
The  Spirits  in  the  Body,  or  the  fiery  Matter  fas  he  (ays) 
of  them,  have  a  natural  Power  to  move  themfelvcs,  and 
the  Members  of  the  Body  :  Bur  if  there  be  not  another 
Principle  of  Motion  that  guidech  and  ruleth  Natural  Mo- 
tion,  by  a  peculiar  Adion  of  its  own  :  viz.  If  the  Ratio- 
nal Soul  do  not  govern  the  Adions  of  the   Body,  and 
have  not  a  Caufal  Influence   on  them,  but  the  Body  is 
moved  in  its  Anions,  only  by  a  natural  neceffitating  Force, 
how  can  fuch  Actions  be  faid  to  be  Morally  good  or  evil  ? 
Yea   and    why   is  a  Man  blamed,  and  punidied,  rather 
than  a  Beaft,  for  what  he   does,  if  that  more  excellent 
Spirit  that  is  in  Man,  hath  not  the  command  of  the  Bo- 
dy, as  to  its  a6lion^,  to  caufe  or  to  hinder  them  ^  And 
to  what  purpole  are  any  Laws  of  God  or   Men,  if  the 
Soul,  (which  only   is  capable  of  Laws)   have  no  Power 
to  govern  rhe  Aftions  of  the  Body  confoim.^bly  to  them? 
The  Soul  then  muft  be  acknowledged  able  to  move  the 
Body   it  informs,  or  there  can   be  no  good  or  evil,  no 
virtuous  or  vitious  A6tion.     And  if  the  Soul,  tho'  Incor- 
poreal, can  move  the  Body,  then  may  an  Angel  tho' 7w- 
corporeal^  move  things  Corporeal     So  much  of  that. 


SECT. 


their  NatHre^    Office  and  Minijlry.  ^^y 

SECT.     V. 

BU  T  thar  Angels  have  notwirhflanding  appeared  in 
Bodies,  A'^d  icnCibly  converfed  with  Men  in  them, 
is  a  thing  f^  fully  nrovcd  [)y  the  Expe  ience  of  all  times, 
as  well  as  by  bcriptiire  Inltanccs,  that  no  Nhn  can  que- 
flion  the  Truth  of  it.  Now  what  Tort  of  Bodies  chofe 
are,  in  which  ch;y  appear,  and  how  they  are  united  to 
them,  no  Mm  cin  certainly  tell.  Differing  Opinions 
there  are  about  this. 

The  mof^  coninonly  received  Opinion  is,  that  the 
Bodies  in  which  Angels  appear  are  not  their  own  proper 
Bodies,  but  either  the  Bodies  of  fome  Men  lately  de- 
ceafed,  or  (which  is  more  probable)  either  created  of 
God,  or  formed  out  of  (ome  Pr:e-exifient  Matter,  and 
affu  ned  by  them  only  for  the  prefent  Purpofe,  and  theri 
laid  by  again. 

That  the  Bodies  Angels  are  faid  in  Scripture  to  appear 
in,  were  real  Solid  Bodies,  feems  very  likely,  becaufe 
they  have  fometimes  been  not  only  feen  with  the  Bodily 
Eyes,  but  felt  and  handled.  The  Angels  that  appeared 
to  Abraham  and  Lot^  are  faid  to  eat  and  drink  and  men-  Gcn.  if.  4,  U. 
tion  is  made  of  wafhing  their  Feet.  And  they  took  Lo^  Gen.  19. 3,16^ 
and  his  Vv  ife  and  D^^ughters  by  the  Eland  :  therefore 
they  had  True  Bodies. 

Peter  Martyr  is  of  the  mind  that  E^tl  Angels  as  well  as 
good,  fometimes  appear  in  true  Solid  Bodies :  But  Dr. 
IVtlkt  thinks  orherwife,  namely,  that  tho'  good  Angels 
appear  in  true  Solid  Bodies^  yet  Evil  Angels  do  not.  By 
dilpofing  and  gathering  the  Air  together,  they  make  a 
Reprefentation  of  Colours,  and  Shapes  of  Bodies,  and 
that  is  all.  And  fuch  he  thinks,  was  the  appearance  of 
Samuel  When  our  Saviour  came  towards  his  Difciples, 
walking  upon  the  Water,  'tis  (aid,  They  fuppofed  tt  had  been  Mark  6.  4.0. 
a  Sprit,  Greek.  A  Phantafm.  Such  a  Phantaflical  Body 
as  Evil  Sprits  ufe  to  appear  with  :  And  when  they  were 
in  the  like  Fear  another  time,  to  fatisfie  them,  Chri^  bids 
them  behold  his  Hands  and  his  Feet,  and  to  handle 
bim^     telling    them    chac    a    Sprit   or  Thantafm  y    has  Luke  24  f?. 

not 


2^0  ^  Difconrfe  of  Angeh^ 

not  FUJI]  and   Bones   (tliat  is  a  real  folid  Bodyj    as   he 
had. 

Whatever  Bodies  they  were  that  Argeh  appeared   in, 

^^    , .       ,  according  to  this  Suppoficion  thev  be- 

;^'"n^frnrKol"rn.l!;     ^^^^^^  ^^t  to  thcm,   biit  (hcy'were 

g(ls\  opus  nabcnc  corpore,    quod  °   ,               .  ,              f                   /           ,  , 

aitincc  ad  aftioncs  ipforum   pro-  compleat    Without    them,    and    could 

priaf,  opus  autcm  habcnt  ad  afti-  perform  their  proper  Adions  without 

ones  Doblfcum  communicandas.  Pet»  them. 
MiYtyr  in  Sam. 

Angcli  ncqi  rubfiHcndi  neq^  Intelligcndi,  n^q;  feipfos  movcDdi  gratia,   corporlbus 
indigent.    Sixt.  Stn,  Bibl. 

And  as  for  their  Miniftries,  which  ihey  are  to  perform 
for  us,  'tis   true,  they   could  not  appear   to  us  wichouc 

,     „,  ,  ,  Bodies,  being  in  tiieir  own  Nature  In- 

Omnls  actio  quam  extra  fc  ha-  „,:nLU     ,,*..   ^«^fr^n«,    *Ua.^    «.u^,, ^ 

bent  lAng^i^  eft  ejufdem  rationis.  '^'fi^\  y«F  .^^     o  "i-  ^^^"^    ^^^^  ,.^^"' 

quia  non  tranfccndic  locaiem  mo-  as  well  Without  Bodies  as    With  them. 

tioDcm,  quse  ab  Agcnte  incorporco  And  therefore  fome  think  that  the  Au' 

fieri  potefi.  quin  potius  de  mocori-  ^j^  afTumed  Bodies  only  to  (hew  them- 

^I'or'cZjurJ^SrdS;  '«l!«  ^oMen  that  it  might  be  more 
cfic  incorporcos,  &c.  ealily   believed    that    there    are  luch 

Creatures,  and  that  they  are  imploy'd 
by  God  as  Minifiring  Sprits  for  ihe  good   of  Men,    and 

that  we  fhall  have  Communion  with 
c  ^TlrT.lf]T'7r\t    them    in  the   World  to  come:    But 

fumpt)  propter  feipfos,  fed  propter  ,          ,    .     ^-.    .ri  . 

nos,  tit  familiariter  cum  hominibus  not    to  render   their  Miniftries    more 

converfando,  demonfircnt  intclligi-  eafy  to    them,  or   that  they   might   ba 

bilem  focicratem  quam  homines  ex-  nioie    Capable    of    performing    them^ 

fud ;";.";;.  \t^'^T:!^\\'::     l-^i.  ^^^   "^^^  ^^ey  have  no  need  of 

Bodies. 
If  any  enquire  what  becomes  of  thofe  Bodies  which 
Angels  afTume,  after  the  Service  is  over,  which  they  are 
fent  to  perform  ?  Tis  commonly  anfwered,  if  they  were 
the  Natural  Bodies  of  Men  that  they  afTumed,  then  they 
are  returned,  and  left  where  they  were  before.  If  they 
were  Bodies  created  out  of  nothing,  they  are  annihihted. 
If  they  were  formed  out  of  fome  prx-exilknt  Marrcr, 
then  they  a-e  refolved  into  that  out  of  which  they  were 
made,  alfoon  as  the  Service  for  which  they  were  affumed, 
«  over. 

J  ..  C  T. 


their  Nature^  Offiie  aud  Minijiry.  41 

S  E  C  T.    VJ. 

TIIO'  this  be  the  mofl  received  O;>!!)ion,  yet  there 
are  Learned  Men  that  think,  that  ihz  Bodies  the 
Angels  appeared  in,  were  their  own  Prr.per  Bodies,  even 
fuch  Bodies  as  tliey  were  vitally  united  uich^  certa-n 
(ub(il,  thin  Bodies,  that  cannot  be  (een  nrdinnrily,  with 
our  Eyes,  but  being  to  a  certain  Degree  compre(t  become 
Vifible.  Such  Bodies  (or  VthicUs,  as  they  call  them)  thefe 
Learned  Men  fuppofe  all  Spirits  to  have,  tho'  as  to  their 
Intrinfick  and  Eltenrial  Conftitution,  they  acknowledge 
them  to  be  Incorporeal  and  Immaterial. 
I  will  not  undertake  to  determine  of  the  Truth  of  this 

Hypotbefisy  but  leave  it  (as  I  find  very        „  .    ^      ,.  r    c  «  • 

w-'^       jx/r       j\  u       u-  Utrum  vcfo  An^cli  fin:  Sp'ntos 

Learned   Men  do)  among  the  things    .^f^,^^^  ^^^pil.^  ^l  p^tl^s  ex  Spi- 

we  can   have  no  Certainty  of.      An     rltu  simpiicl  &  Corporc  quodam 
able  Divine  fay?,  a  pure  Spiritual  Na-     purHfimoSplriruaiicompfrici^mor- 
ture  fome  allow  to  no  Being  but  God     "''J}"  ( mihl  fakem ;  haud  ccno 
only :  Becaufe  he  only  is  Omnipre- 
fent  and   Immutable,  he  only   is  Incorporeal  and    Spi- 
ritual, all  things  elfe  are  cloathed  with  Bodies. 

Mr.  Baxter  gives  us  Reafons  for,  and  againfl  the  Ab~ 
folute  Simplicity  of  Angels ;  But  he  leaves  the  Qiieftion 
undetermined,  tho'  he  declares  it  to  be  his  Judgment, 
that  it  is  probable  that  the  Supream  Spirits  are  not  Fcrfm 
either  of  BoMes^  or  of  other  Spiri[s :  And  yet  thefe  Spirirs 
are  not  to  be  thought  to  cxifl  lo  (eparate  from -other 
Creatures  beneath  them,  as  to  have  no  Communion  with 
them^  or  not  to  work  upon  them  at  all. 

It  has  been  noted  as  a  thing  out  of  CJaeflion,  that 
Angels  have  appeared  in  BoMes ;  And  that  they  have  their 
Offices  in  the  vifible  World,  and  do  operate  on  Interiour 
things,  will  abundantly  appear  in  the  enfiiing  Difcou  fe  ; 
Now  how  this  Incorporation  of  theirs  diffeis  from  ours, 
^  and  how  their  Operations  differ  from  the  Operations  cf 
^  the  Humane  Soul  on  the  Body,  who  can  clearly  and  di- 
ffindly  underftand  ? 

That  which  is  urged  with  the  mofl  Appearance  of 
force  of  Rcalon,  to  prove  that  both  Avgeh.  and  Humane 

G  Souls. 


4 2  A  Difconrfe  of  Avgels^ 

Souls,  muft  he  fappofed  to  be  vitally  united  to  BoJies,  Is 
tHat  otf  ervvife,  it  rhey  be  not,  we  cannot  conceive  how 
they  can  be  capable  cf  having  any  Scnfe  of  Plealiire  or 
Paif\ 

To  (lis  I  anfwer,  The'  Separate  Spirits  cannot  have 
']ui\  fuch  a  Scr:fe  and  Vcrapticn  iS  tbif'gs  2S  we  have  by 
our  CorpJYcal  Sefifes,  yet  1  lee  no  Rcalon  to  think  them 
uncapab'.e  of  ali  Senfe.  There  is  a  more  excellent  lub- 
lime  and  noble  kind  of  Senfaiion  that  we  may  atcribure 
to  Spirits,  without  any  degrading  of  them.  Shall  we 
think  thatSculsof  Men  departed  fhis  Life,  can  have  no 
fuch  Senfe  either  of  Pleafure  or  Pain  till  the  Refurrc^ion, 
unlefs  they  carry  Botltts  with  them  ?  Why  may  we  not 
fuppofc  that  all  Intelladual  Spirits  have  a  Faculty  and 
Power  o^ Senfaticn  that  is  eflential  to  chem^  and  contained 
in  Intell(^ion  -,  yea  that  JntelleHion  is  eminently  Scnfation^ 
(as  M^.  Baxter  faysj  to  wit,  a  more  noble  kind  of  Sm- 
fation  ? 

Are  not  Humane  Souls  Conjciom  to  themfclves  of  their 
own  Ads  ?  Do  not  we  perceive  we  Wtll  the  things  which 
we  Wtll^  and  that  we  Underjland  the  things  we  under l^and^ 
And  how  is  this  conceived  to  be,  but  by  a  kind  of  Spiri- 
tu3l  Senfe  ?  And  when  the  Faculties  of  the  Soul  are  exer- 
cifed  about  Objeds  very  fuitable  to  its  Nature,  is  it  with- 
out a  certain  Senfe  and  Perception  of  real  Delight  and 
Pleafure?  The  Underffanding  (fays  one)  has  naturally 
as  (Irong  an  Appetite  to  Truth,  as  our  Stomach  hath  to 
Food,  and  as  grateful  a  reliffi  of  it,  as  an  hungry  Man 
hath  of  a  pleafant  Moifel.  And  how  is  this  but  by  a 
kind  of  Spiritual  Senfe?  And  the  Free  Ads  of  the  Will^ 
chufing  and  adhering  to  the  Chief  Good,  muft  needs  be 
exceeding  joyous  and  blifsful.  Rational  Love  is  the  Ad 
of  the  Will,  and  what  is  Love  in  the  prime  Ad  of  ir, 
but  Complacency  ?  'Tis  the  Souls  being  plealed  with  its 
Objed.  Andean  we  conceive  of  Pleafure  without  any 
kind  of  Senfation  ?  what  unconceivable  Delight  and 
Pleafure  is  there,  in  Knowing,  and  Loving  God,  and 
in  knowing  his  Love  to  us,  and  in  the  Confcience  of 
our  Love  to  him  ?  Yea,  and  in  all  holy  Ads,  there  is 
a  Gratefulnefs  to  the  Soul:    The  Jpo/Ile  fays,  Tbu  « 

our 


their  Natitre^   Office  and  Minijlry.  45 

onr  rejotciffgy  even  the  TeHimcny  cf  our  Confciences.  And  2  Cor.  1.  12, 
have  we  noc  here  the  Conient  oi  all  the  Faithful,  who 
ihirft  after,  and  earneftly  pray  lor  a  moie  quick,  and 
lively  ^cnfe  of  Divine  and  Spiritual  things?  When  a  De- 
vout and  Holy  Soul,  is  in  its  Contem^jlations  ftqueflred 
trom  all  things  liere  below,  and  wholly  taken  up  with 
God,  and  things  Divine,  are  not  ihe  thoughts  it  hath 
very  joyous  and  delightful  ?  Yet  here  the  Spirit  is  in  a 
mannt^r  Iblely  exerciied,  at  leaf!  it  was  when  Vaul  in 
an  Exflacy  had  the  Sight  of  Heaven,  and  fays,  whether 
in  the  Body,  or  out  of  the  Body,  I  cannoc  tell,  God 
knows.  Spirits  then  are  capable  ot  a  Senfe  of  Pleafure, 
without  the  help  of  any  Bodies,  even  in  their  own  Pro- 
per Acfls. 

And  lo  are  they  capable  of  a  Senfe  of  Pain,  on  the 
other   hand,    wichout    being   Incorporate.      Devils  and     Dtmoncs 
Damned  Spirits  having  the  Confcience  of  Sin,  and  En-  ^uocunq-,eum, 
mity  againlt  God,  and  the  knowledge  of  his  Wrath,  and  fccu"°por- 
jufl  Difjpleafure  againit  them,  carry  an  Hell  alway  about  tanr.    Bid^. 
with  them. 

Cannot  the  great  God  (againft  whom  they  aie  in  a 
State  of  Rebellion)  fend  fwarms  of  horrid  and  frightful  > 
Thoughts,  and  dilmal  Expecflations,  continually  to  haunt 
them  ?  When  chey  (ee  themlilves  everlastingly  fhut  up 
from  ever  havin,^  their  Will,  in  any  of  the  things  their 
minds  are  wholly  fet  upon,  may  they  not  be  as  much 
aggrieved  wi:h  this,  as  (enfible  Bodies  arc  v^ith  the  moit 
exquifice  Tortures?  Their  inveterate  Malice,  Hatred 
and  Enmity  againft  God  f  which  carries  Difpleaiiiie  in 
the  very  Nature  of  it)  muft  needs  be  very  affl'»5live,  as 
the  Ad  of  Love  is  Joyous,  and  plealant.  Their  excefliva 
Pride  muil  n.^eJs  horribly  vex  tliem,  while  they  are  en- 
forced to  bow  and  y  iwld  to  their  mortal  Enemy.  So  mu/i 
their  Fears,  by  which  they  are  continually  fccurged  ; 
For  as  the  Avoslle  fays,  Fear  bu  Torment  in  it.  j  ^.^^  ^   ,3_ 

Here  is  Fire  to  burn   Spirtts,  which  they  may  have  a  ^  *, 
Senfe  of,  tho'   noc   joined  to  Bodies.     Ho.v  they  fhould  •''^^'^ 
(ufH*r  by    Corporeal  Fire  fl  confela)   is  more  hud  to  con 
ce'ive.     But  you  mulf  kno^v,   that  tho'  thoKJ  Terms   Fire 
and  Brmftone^  by  which  We// is  let  foi  th  in  Scriptue,  be 

G  2  ficly 


44  ^  DifcoHrfe  of  AngtJs^ 

fitly  ufed   to  exprefi  how  exquifire  and  intolerable  the 
Torments  thereof  are,  yet  feme  much  queltion  whether 
there   {hall   be  Corf>oreal  Ftre  (fuch  as  ours  is)  burning 
there.     Certain  it  is  the  Fire  in  Hell  fhajl  give  no  Light 
Mat.  8  II.  ffor  HeU  is  fet  forjh   by   utter  Darkne/j)  and  L)gbt  is  as 
22-  I?  EfTential    a  Property  of  Corporeal   Ftre^  ^s  Heat  is.     The 
'5    ?;^' great  God  can  appoint   fomewhat  more  dreadfnl  than 
Fire  is,  to  be  the  Inftrument  of  tormennng  the  Damned, 
which  theScripfure  may  call  Fire,  bscaufe  we  know  no- 
thing more  terrible  than  Fire. 

Bat  fuppofing  rhc  Fiie  to  be  Ccrpore^L  the  Schoolmen 

will   cell  us,  that   iho'   that  which  is  Corporeal  cannot 

work  on  Spirits,  and  fb  Corporeal  Fire  cannot  affli<5t  the 

Devils,  that  is,  cjnnot  naturally,  yet  it  may  as  a  fupyer- 

natural   Infta^ment  of  Divine   Juflice.     And  they  tell 

us  how.     The  Devils  can  fee  this  Fire,  and  know  them- 

fw'kes  to  be  forcibly  detained  in  it  againfl:  their  Wills^  fb 

as  ilut  they  can  by  no  means  get  from  if,  nor  rove  any 

jnoreto  do  mifchief  (which  was  all  the  eafc  and  pleaibrc 

they  had,  before  their  difmal  Confinement)  This  they 

may  lee ;  and  this  being  fo  much  againft  their  Natural 

Liberty,  and  fo  great  a  debafing  of  them,  it  mufi  needs 

be   a  Torment  to  them.     Others  fay 

A]i«  verb  paOioncs  folcnt  tr!bul     tl^ey  may  fuffcr  the  fame  kind  oi  grief, 

D*moBlbu5,  &c.  Sed  qui  hnjufmodi      ^^^       -^  f^.^^  ^^^  pj        ^^^^  ^^^  ^^^^ 

id  propritr  &  formalitcr  intcllcxc    ^^  ^ ^^^  Damned  do,  when  united  to  their 

ruor  crravcrunt,  &c.  Bodies.    But  enough  of  this.  You  havc 

Si  vfto  objcaiv^  tamiim  fd  in-    what  I  havc  to  fay  of  the  Nature  of 

ff^ligatur,  ad  ilium    cffcftum  non      A  pg^Jj 

frir  ncccfTarium    Corpin,    polTunt  ^ 

enm  D^moncs  latclicc^tualitcr  pcrcipcrc  fcofibila  odorcj,  fcc.  &  In  cii  Spiflt»M 

jf&io  complaccrc.    Smv^, 


CHAP. 


iheir  Nainre,   Office  and  Miniflry.  45 


CHAP.     III. 

J*.   1.0/  the    Original   of  Angels,  That  they    rrerc 
created  by  God.      §*.  2.  U  hether  they  were  created 
before  the    vijille   ]Vorld^     or    together    xvUh     it. 
y.  3.   How  Devils  came   to  be.     Of  the  Fall  of 
A^fgcl.f  and   -what   their  firjl  Sin  vpus.     §•  ^-   Of 
the   ivonderfit  Knowledge  of  Angels,      Jj.  5.  That 
they  are  not  O/j/n/fcient  as  God  is.     ]\' hct her  they 
kfwxv  Mens  Hearts^  and  things  to  come,      ^.  6.  Of 
their  great  Power.      ^,  7.  That   they  cannot  work^ 
Miracles.     An  Ohjeciion  anfirerd.     §.  8.   Of  the 
Angels   Agility,  and  fivift  moving  ftum  place  to 
place.     §.  9.  Of  their  HoYinds,     §.  10.  Of  their 
Number.      §^.11.  Of  their  Order.      §.  ii.  Of 
their  great    Love  to    Mankjnd.       §.   13.    iWir 
Corollaries. 

Having  in  the  (^regoing  Chapttr  nude  it  as  Intel- 
ligible as  I  can,  what  the  Angeliwal  Nature  is  i 
I  fliall  in  this,  proceed  to  handle  fome  other 
things  touching  yf;?^f/i,  the  Knowledge  of  which  will  be 
ufeful  as  to  the  main  Defign  of  this  Work,  which  is  a 
Demoniiration  of  the  great  Goodnels  of  God  to  Men, 
in  having  appointed  thefe  excellent  Creatures  to  be  Mt- 
mfinrig  Spirits  in  this  lower  World.  I  fhail  treat,  i.  O^i 
their  OngmaL  2.  Of  their  great  and  wonderful  Know- 
ledge, Vo-wer^  j^.giliij,  Holinefs.  5.  Of  their  JSumbcr. 
4.  Of  their  (9?-^fr.  j.  Of  their  Ltt/e  and  Goodwill  to 
Men,  and  readincfs  to  be  imployed  for  them. 


SECT, 


i}6  A  Difcourfe  of  Angel  J  ^ 

SECT.    I. 

AN  D  firft  of  the  Original  of  Angels.  Little  hereof 
is  faid  in  Scripture,  only  by  its  Light  we  knov 
that  they  had  a  Beginning,  and  were  created  by  God. 
Therefore  Ariftotle  was  in  an  Errour^  who  thought  that  the 
Heavens  were  Eternal,  and  byConfequencethe7«re%ff7fej, 
or  Angds,  which  he  fuppoltd  to  be  the  Movers  (.f  them. 
There  is  nothing  Eternal  but  the  BhfTed  God  himfelf : 
Whatever  is  befides  him  was  made  by  him. 

The   ?[alwt[t  fays  of  God,  He  made   his  AngcU  Spirit Sy 
and  his  Mmijlers  a  Flame  of  Fire ,  Plal.  104.  4.    Some  think 
rhele  Words  do  not  only  fufficiently  prove  the  Creation 
of  Angels^  but  that  there  were  Two  forts  oi  Angels  created, 
one  of  an  Aerial  Suh fiance  (becaufe  'tis  faid  he  made  his 
Angels  S fir  its  or  Winds)  and  the  other  of  an  Jgnecus  or 
Fiery ^  becaufe  'tis  added.  And   his   Miniliers  a  Flame  of 
Fire,     But  fuch  a  Diftinc5tion  of  Angels,  cannot   be  in- 
ferred from  that  Text,  without  offering   Violence  to  ir. 
Thofe  Expreffions  denote  no  more  but  the  Spiritual  and 
AcSlive  Nature   of  Angels:  But   they  being   faid  to  be 
nude,  their   Creation   is  fufficiently  proved  there,   but 
more  clearly  and  fully    by  the  Words  of  the  Afofiky 
Coloff.  I.  16.  By  him  -were  all  things  created  that  are  in  Hea* 
ven,  and   that  are  in  Earth,    vijible  and  invifihle^  whether 
they   be  Thrones  or  Domifiions^  &c.  By   things  in  Heaven 
that  are  invifible,  we  muit  needs  underfland  Angels  (for 
the  Luminaries  of  Heaven  the  Sun,  Moon,  and  Scars  are 
vifible)  and  ihefe  Angels  he  calls  Thrones^  Dominions,   Prin- 
ctpalitiesy  and  Vvwen^  to  note    all  the  Orders  of  them  : 
Now  theie  were  all  created  by  Jifus  Chrifi,  and   for  him. 
Mofes  inGenef  I.  makes  no  mention  of  their  Creation, 
his  Defign  being  only  to  give  an  account  of  the  Origmal 
of  this    vifible  World  ;  But  the  Apolfle   fpeaking  ot  the 
Invifible  World  alfo,  (Lews  that  it  had  the  f^me  begin- 
ning, even  i'omJefusChrifl.     And  in  tiiat  he  laySj  they 
were  all  created,  it  follows  that   Heaven  was  not  reple- 
niihed  with  Angeh  in  fhe  lame  way  that  the  Eauh  was 
with  Men.     G jd  did   no:  create  (ome  Apgds^  and  rhey 

gmerate 


their  Nature^   O^ce  and  Minijiry.  47 

gimrate  other?:  Angels  nurry  nor,  nor  are  given  in 
MAfii.ige:  They  u  ere  all  of  rhem  created,  noc  any  of 
them  Ix'goricn,  nor  do  any  of  chsm  die,  th::y  are  Ini- 
niorta).  Whcrelore  there  a  e  no  more,  nor  no  fewer  ot 
them,  (h^n  there  were  at  the  fiifh  They  were  all  even 
the  whole  Speciti  of  rhem,  GmW  immedirite  Woikmandiip. 
And  they  arc  the  moR  peifjct  h/ja^es  And  Repreftntatiovs 
of  his  own  Naure,  coiinng  neareft  in  I.ikcne(s  to  him  of 
any  thing  he  has  made.  Indeed  there  is  no  Creature  in 
Heaven  or  Earth  that  is  fully  like  God.  To  whom  will  ffj.  40  25. 
ye  liken  me  fays  God  ?  No  meer  Creature  is  fully  like 
God.  ' Tis  faid  of  Jefus  Chnfi^  that  he  is  the  Rrtghtnefs  Heb.  i.  3. 
of  bis  Glory i  and  the  exprefs  Injjge  of  bis  Per/on  :  But  this 
cannot  be  laid  of  any  meer  Creature.  Mm  is  faid  to  be 
made  alter  his  Image,  but  is  no  where  faid  10  be  his 
Ima^e  ;  Angels  are  alio  made  after  his  Image,  and  more 
psrfeclly  than  Mm  is,  and  they  come  nearer  to  him. 
But  now  tho'  they  be  excellent  Creatures,  yet  they  are 
Creatures  deriving  their  B^ing  from  him  who  made  all 
things. 

SECT.    IL 

WHen  Angels  were  created,  is  one  of  thofe  unre- 
vealed  Speculations,  which  (bme  have  prefumed 
to  go  about  to  determine,  but  is  to  us  altogether  un- 
known, and  uncertain,  nor  is  it  ufeful  for  us  to  know  ir. 
That  Angels  are,  and  that  they  are  imploy'd  about  us  for 
our  good,  pertains  to  us  to  know,  and  God  has  plainly 
revealed  this ;  But  as  for  their  beginning,  when  they  were 
firft  made,  v/e  have  nothing  revealed  of  ic :  And  little 
do  we  know  of  their  Laws,  SiTidi  Government ^  their  Enter- 
courfes  with  God,  and  with  one  the  other  j  and  wemuft 
not  intrude  into  things  we  have  not  k^n^  or  can  fee, 
either  in  the  Glafs  of  the  Word,  or  of  Nature. 

The  molt  common  and  received  Opinion  is,  that  the 
Angels  were  Created  neither  before,  nor  after,  but  toge- 
ther with  this  vifible  World.  Some  fay  they  were  a  part 
of  the  firft  Days  Work,  (bme  of  the  iecond,  &c.  That 
they  were  not  created  after  this  vifible  World  is  evident  ; 

For 


4S 


A  DifcoHrfe  of  Angels^ 

For  Angels  were,  and  fome  of  them  were  fallen,  before 
Man  fell  [which  was  foon  afrcr  he  was  maJe^  for  one  of 
the  fallen  Angels  wis  Mans  Tempter  :  But  whether  they 
were  not  made  before  this  Vifible  World^  is  not  fo  ckar 
and  certain. 

Some  Divmes  have  thoui^hc  it  probable  tliat  rliey  were 
c-QAtc^  fome   time  before  the  firfl  cf 
the  Six  D^ys,  it  Iteming  to  tliCm  not 
reafonable,  that   wc   ihould   aflign   lo 
little  rime  as  one  Day,  for  the  Creation 
and  Re^iff;i?!t  oi\^\\  the  ArgeJsy  the  Obe- 
dience ot  the  good  Angels  for  Confrma- 
tion^  and   the  Full  of  tlie   other,  their 
Judgment,  and  PuniHiment:  Toaffign 
tor  ail  this   no  more  than  one   Day, 
when  we  have  nothing  in  the  Word 
of  God  to  enforce  us  to  it,  feems  un- 
realbnahle.    Tifhop  Davsncnt  (ays,  tliat 
fome  Divines  think  that  the  AngeU  vver« 
created  before  this  vifible  World,  and 
that  the   Greek  Fathers  were  generally 
of  this  Opinion,    as  Bajil,    Chryfofto?H, 
Naz.ianz.cn,  with  others ;  and  (ome  of 
the  Latm,  as  Hierom,  and  Hilarj   alfo. 
Joannes  Cajfiti?;!^  C^ys^  that  in  his  time, 
it  was  the  common  Opinion  of  all  good 
Chriftians.     And  for  the  Proof  of  it 
that  Text  in  Joh  is  brought,  where  'ris 
(aid,  the  Angels,   (  called  the  Morning 
Stars)   li id  (J) out  for  jfy,  arJ  [Ing  together 
n>hcn  the  foundations  of  the   F.artb  were 
firfi  laid,    Job  58.  4.    comp.vrc:d   wi(h 
ver.  7.    And  this  Senfe   do.s  Amkroie 
give  of  chat  Place,  frying  tha:  b.^lorc 
the  very   beginninj;  of  the  Woild  the 
Angels  did    praife  God,  and    fing  Hjly^  Holy,  Holy,  to 
him. 

But  others  think  this  Text  will  not  fuffi'Jeiit'y  prove 
that  the  Atjgeh  were  before  this  vifible  World  was  nude. 
Becaufc   i.  The  fcparating  the  Earth  from  thj    vVatirs 

(which 


yicfifimilc  vidcrur  Angclos  urn 
bonc!  qo^m  (;j»:i)  Apoftaras,  anrc 
pr!mum  fex  dicrum  creatos  fuifiV. 
<^uamdiu  aurcm  ooncfl  Iiominisfi- 
cere  conjetturam,  Haxt.  Mffh-  Th. 

Quaodo  conditi  Tunc  ccrib  -JiTir- 
marc  cquldcm  nrn  pofTum^  quan- 
doquldcm  ▼ideam  Mcfcbtch  vlfi^ji. 
lium  duntaxac  rcrum  crcatiooera 
dcrcrlpfidc.  Bnctr.  In  Afatt. 

Eft  duplex  ScntentU  Theologc- 
rum.  Alii  anre  muBdum  vifibilcm 
condltos  cxifhinant.  lo  qua  fcnten- 
da  fun:  omnes  fere  Graci  Fatrrs  j 
BafiUus  dicit,  ante  hunc  mundum 
tuc  alium  QK^e^.ov  y)  a.n<pie/.Toi^  in- 
«lliglbllcm  &  M»[t  coa  dcfcrtp- 
tum.  Id  hoc  autem  Muudo  anu- 
quiorc  fuille  dicit  hofcc  Thrones, 
DomioatloDCs  &  Poteftatci  de  qul- 
bus  loquitur  Anollolusy  Col.  i.  16. 

Ch^jfoflomus  &  N aTJATi^tnus  fuat 
in  cadcm  Scntcnria,  quibus  anou- 
mcrare  polTumus  ex  Latinis  Hitro- 
nymnm  &  HiUriHin.  Dav.  io  Col. 
Plura  vide  io  Sixt.  Stn.  Biol-  S.  ].  $. 
Aonot.  5. 

Laudant  Angel }  Domicum,  & 
ante  ipfum  Mundi  inltiumCheiubin 
&  Seraphln  cum  fuavitate  canora 
vocis  diccbant,   Saodus,    Sandus, 

5jDdus.     Ambr, 


their  Natnre^  Office  and  Minijlry.  49 

('which  in  that  Text  nuy  bs  called  the  founding  of  the 
Earth)  was  the  Third  Days  work,  and  all  grant  the  An- 
gels were  made  before  that.  2.  Suppoling  the  Angels 
were  made  together  with  this  World,  and  not  before  it, 
they  might  praile  God  alToon  as  they  had  a  Being,  and 
likely  did,  and  that  may  be  faid  to  be  when  God  laid  the 
Foundation  of  the  Earth. 

And  they  argue  againft  the  former  Opinion  of  the 
Fathers^  that  Heaven  is  the  Habitation  of  the  Angels, 
and  if  the  Angels  were  fome  time  before  the  Heavens, 
and  the  Earth,  tlien  fo  long  they  lived  without  their 
Habitation. 

But  this  Argument  can  fway  but  little  wich  fuch  as 
fuppofe  the  Empyreal  Heaz^en  to  be  the 

Habitation   of  Angels,  and  that  that        Coelum  Emp)rcum,  Angelok  & 
was  creaccd  when  .he  Angels  were,    ,"rs^r.,'"^SSnncnr:": 
fome  time  betore  the  Vifible  Heavens,     ta^^  fmo  ex  .^ffl/?  probabilc  cfK 
and  the  Earth  :  And  io  do  the  Affer- 
tors  of  that  Opinion  hold. 

That  which  feems  to  lie  moft  clear  againft  it  is,  ExoJ, 
20.  II.  where 'tis  (aid  that  in  Six  Days  the  Lord  made 
Heaven  and  Earth  and  all  that  in  them  is.  Now  if  God 
made  Heaven,  and  all  in  ic  within  the  Space  of  the 
Six  Days^  then  he  made  the  Angels  within  that 
time. 

But  neither  doth  this  fully  fatisfy,  becaute  'cwill  be  re- 
ply'd,  that  Mofes  relates  only  the  Creation  of  the  vifible 
Heavens  and  the  Earth,  and  is  to  be  underflocdof  them 
in  that  place.     God  made  the  vifible  Heavens  and  ail  in 
them,  that  is  the   Sun^  Moon^  and  Stars^  that  are  in  th.e 
Heavens  ;  but   notwirhftanding  it  may   remain  doubthil, 
whether  the  Seat  of  Angels  (which  is  fuppofed   to   be 
above  the  Vifible  Heavens)  were   not  before  this,   and 
the  Angels  pofTeffing  the  lame.     Augu/^me  docs  prefer  the 
Opinion  of  thofe  that  hold  the  Angels  were  tnad^  Toge- 
ther wiih  the  Vifible  World,  but  yet  in  his  Book  De  Ct- 
vttau  Dety  allows   it    free  for   Men   to  think  of  this  as 
they  pleale,  provided  they  do  not  make   Angels  Coeter- 
nal  wiih  God,  but  hold  firm  to  this  as  an  unqueftionable 
Truth,  that  all  things   invifible  as  well   as  vifible  were 

H  made 


50  A 

lllud  porro  fcire  nccclTc  eft,  om- 
nlaquiMJ  qi  txidant,  cxccpta  Trl- 
oirare,  naturam  habere  corrupiionl 
obnoKi.im  :  Hoc  aurem  concciTo, 
iiquis  Angcl^rnm  rurbas  anre  Coelum 
5v  Tcrram  conditas  cllc  dixerit,  non 
offender  vcrbn'n  pieiatij.  Thtod. 
J^*.  3.  inOtn. 


Difconrfe  of  Angels^ 

made  by  God  in  time.  And  with  him 
does  Theocloret  well  agree,  who  after 
he  had  difcourfed  mii-h  againft  Bafil^ 
concjudes  as  AuguFt'me  doe?.  Now 
this  is  certain  that  they  were  creared 
by  God,  bur  ?.ny  thing  furcher  we  can- 
not be  (ure  oi. 


SECT.    III. 


BU  T  here  a  further  Difficulty  offers  it  felf.  We  read 
in  Scripture,  not  only  of  good  Angels,  but  of  evil 
Angels,  or  Devils  :  Now  that  the  good  Angels  were 
created  of  God,  is  of  eafy  Belief,  but  how  came  Evil 
Angi'ls^  or  Devtls  to  be  .'^  For  God  who  is  infinitely  good 
can  hardly  be  thought  to  bs  the  Maker  of  Creatures  lb 
very  bad. 

To  this  I  anfwer.  The  Angels  out  of  doubt  were  all  of 
them  crenred  by  God,  as  were  all  things  elfe,  that  have 
Being.  God  made  them  Angels,  but  he  did  not  make 
them  Evil  An.^elf.  He  was  the  Author  of  their  Being, 
bin  not  of  their  Apollacy,  and  Sin.  For  clearing  this 
Ma'ter  note, 

1.  All  ihofe  Spifirs  which  now  are  Devils,  were  once 
glorious  Angels,  and  (bme  think  fome 
of  the  hi^heft  Order  of  Angels.  They 
had  the  lame  beginning  with  the  now 
BleiTed  Angels,  but  they  kept  not 
Tbj)  Af^hjj^  thetr  begmnivg^  or  firjt 
eBate,  Jude  6. 

2.  The  Angels,  tho'  they  were  all  made  good,  yet 
were  they  miuable:  They  had  not  in  them  any  innate 
Propenfity  to  finning,  no  Luff  to  incline  them  to  it  ^  y^^t 
being  made  fee,  and  having  a  Jelf  Determtnmg  Power^ 
they  might  fin,  and  fo  they  did,  freely  chufing  Evil.  If 
God  had  made  thetn  by  Nature  immutable,  and  impec- 
cable, he  fhould  have  made  them  Gods;  for  Immutabi- 
lify,  and  Imptccabilicy,  is  an  incommunicable  Attribuce 
of  the  Divine  Nacure. 


ConP^num  m;!g5s  efl,  fuprcmum 
Ancelum  iurer  pcccantes,  fuilTe  fu- 
prtnium  inrer  oniLcs.  A({»  la-  q.  ^5. 
Arr.  7.  Cone!. 

Illtr  qji  peccavit  fulr  fuperior  in- 
ter omnes.     Crf^.    • 


I  confefi 


their  Nafure^   Office  arJ  Minijiry.  5  1 

I  confefs  it  hath  its  Difticuhy  ii^i  it  to  conceive,  l:ow 
fin  came  inco  the  Angels  firli  :  And  to  hz  over  inquincive 
hereabout,  becomes  not  fober  Minds,  wlicn    God  hath 
faid  fo  little  about  ir.     There  are  but  Three    places  of 
Scripmre  (as  Bez..a  ieckon\)  where  tKe  P. ill  of  Angels  is 
mentioned,  ^iz.-  Joh.  8.  44.   2  Ftt.  2.  4.  and  Jiulc  6.    And 
in  thofe  places  there  is  not  much  laid         ^  ,     ,    .    . 
of  ic    only  that  thev  fl.n.ed,  .n.'  .ere     ^,^^,^:^:^,  ^:^Z.  'Z 
theret)re   loiely    pundhed     by     ^00.     brie  in  hac  parte  Hiiiofophan  con- 
Wc  mull  not  aftec^  to  know    more  of     vcni\     Sunt  curiofipkriq;  homines 
things    than  God  (ewS  POod  to  reveal.        S^i  nuIUm  dc  his  rebus  ^jcifrirandi 
^  '  fincm  fjciunc       Aiqui  cum    D:us 

parcc  Huntaxar,  &  quafi  obircr  cas  attlgcrit  In  Scrip. u.is,  hoc  ipfo  nos  acimoauir,  uc 
modica  ifla  notltia  fimus  content!.     Calv.  in  2  Pit. 

3.  Seeing  we  read  in  Scripture  of  the  D^vil  and  his  An*  Mar.  25    41. 
geh^  and  of  Beclz.ebuhtbe  Prince  of  Devils^  it  feems  very  pro-  ^  ^^-  5- 
bable,  rluit  there  vvas  one  Angel,  that  was  the  Vrmcipal^ 

and  Ring-leader,  in  this  Revolt,  and  drew  others  afcer  hiin  ; 
and  fo  that  the  niofl  of  the  Angels  that  fell  had  a  Tempter^ 
as  Mm  had :  But  this  is  but  probable  not  certain. 

4.  What  was  the  firft  Sin  ot  Angels,  is  difputed  among 
the  Learned,  but  they  proceed  by  guefs  and  Conj^dure, 
rather  than  by  Subftantial  Proof  Mod  (ay  it  was  Pride, 
and  this  may  the  more  fafely  be  faid,  i.  Becaufe  shere  is 
Pride  in  every  fin.  2.  Becaufe  Fride  or  Envy  is  called  De- 
zftlijh,  Jam  3.  15'.  as  beingj  the  prime  Sin  of  Devilf. 
3.  'Tis  a  Sin  very  agreeeble  to  the  Spiritual  Nature  of 
Angels.  But  4.  That  of  the  Apoflle,  i  7tm,  3.  6.  has 
mo(i  force  in  it,  where  he  fays.  Ordain  not  a  No'vtce,  !tft 
being  lifted  up  "with  Vride,  he  fall  tnto  the  Condemnation  of  the 
Devil  That  is,  lefl  he  being  PrcuJ,  as  the  Dsvil  was, 
he  be  condemned  with  him. 

I  think  it  was  a  compound  Sin,  the  chief  Ingredient 
being  Vride.  There  was  Ambition  and  Envy  in  ir.  Like- 
ly thofe  Spirits  were  not  co-uenred  with  their  Station, 
but  affeded  to  be  higher.  This  may  feem  to  be  their 
Sin,  bv  the  firfl  Temptation  uled  to  feduce  our  hrft  Pa- 
rents into  the  like  Revolt :  Te  (Jull  be  as  Gods.  That  th.eir 
Sin  ihould  be  an  attempt  upon  the  Empire  of  God,  snd 
that  they  afF>;ded  co  be  in  his  room,  is  not  very  likely  : 

H  2  This 


52  A  Difcomfe  of  Angeh^ 

This  IS  not  like  to  be  their  firft  Projed.  'Tis  more  pro- 
bible  that  they  envied  other  Angel?,  and  affeded  to  be 
above  them,  contrary  to  Gods  ellablilhed  Order  ;  And 
fi'-O  envying  their  Fellows,  they  next  hated  them,  and 
God  too,  who  efhblifhed  the  Order  of  Heaven  ^  and  fo, 
confpiring  together,  they  refolved  on  an  open  Revolt, 
and  withdrew  from  the  reft  of  the  Angels  that  confented 
nor  with  them. 

Jnde    fays,    they    kept  not   their    firft   State.     They 

would  be  higher.     And  he  fays  they 

DLipliccmdefcaionem  ponh  in     jsft  their   Habitation  ;  which  is  men. 

DomiciHo.    -5pcciem  cfTe  dupli-     ^'^ned  alio  as  their  Sin,  rather  than 

ccm/pcccatl)  quod  non  fcrvarunt     their  Punilhment^    Tis  fpoken  of  as 

engine. n  foum,  &  quod  fuum  do-     (omewhat  they  chofe,  rather  than  as 

micijjum     impic    dcrcliqucrunr.     ^    ^hing  infliaed   on  them.     He  favs 

Domiciiio  r.de  &  giorl3  prlHina     "p^  ^.^ey  were  turned  out  of  their  Ha- 

fua  cdrcnr,  H.a   rjiidcm   voluntate,      bitation^   but    that  they    left  it.      How- 
fed  juftina  Dei  riecrffKatcmimpor-     belt,    when    they    voluntarily     left   it, 

f;nr'''wnmr'iii'''^'"r"  '^"''^''"'  P°^"     ^od  made  their  Sin  their  Punifhmenr, 
lint    domicllium    fuum    rcciperc.  .   u^-n^   ^u«.^    r      ^..^    r  i     r 

Id.  lb,  ^         and  banilnt  them   tor  ever  from  thoie 

bleft  Abodes  they  left,  that  they  could 
not  return  to  them  again,  tho'  they  would.  When  this 
lower  World  was  made,  and  Man  placed  in  it,  the  De- 
vil  inftantly  comes  to  draw  him  into  Confederacy  wich 
him,  and  his  JpoBate  Angelsy  and  ever  fince  he  hath 
taken  up  his  Refidence  in  thefe  lower  Regions,  in  piir- 
fuance  of  his  Hellifli  Dcfign  againft  Heaven  ;  For  which 
Caufe  the  Devils  are  called  the  Tower  of  the  Air.  Thus 
came  Devils  into  the  World,  and  their  inceffant  Endea- 
vours to  (educe  and  deftroy,  is  one  chief  reafon  why  God 
appoints  good  Angels  their  Miniftry  here. 

Something  I  may  f^iy  further  of  Devils  in  this  Difcourfe, 
but  for  the  prefent  I  fhall  difmifs  them,  and  ipeak  of  the 
good  Angels,  and  that 


SECT. 


their  Natnre^   Office  and  Mirjtjiry.  53 

SECT.   IV. 

NExt  of  iheir  great  and  wonJerful  Knowka^.     Angels 
are  ot  great  Underfhndinc;  and  Knowltidg,  (o  great 
as  that  the  wiled  Men  on  Earth  do  not  come  near  to  them 
in  any  kind  oFKnowledg.     Wherefore  'cis  an  Hvperboli- 
cal  Expreffion,  that  of  ihi  Woman  of  Jekoah  touching 
DavUf  My  Lord  u  -wtje^  according  to  the  -wifdom  of  an  Angel 
of  God,  to  know  all  things  that  are  tn  the  Earth.     The    Angels 
are  reprefented  as  full  o^  Eyes,  before  and  behind,    Rfy. 
4.6.  AllMyfteries  and  Secrets  have  they  the  knowledg  of 
that  are  any  way  reveal'd.     They  have  a  wondertul  in- 
fight  into  N<?/«r^,   ^nd  fja  fur  ale  auftiy    and  are  acquainted 
with  the  occult  ^talttiessLnd  Virtues  of  thing?.     They  have 
the  knowledg  of  the  whole  vifible  World,  and  all  Quarters 
of  if,  where  they  minilier.     They  walk  to  and  fro  thro' 
the  Earth,  and  can  give  an  account  of  what  is  done  in  it, 
2i.%^uh.  i.ir.  They  have  a  pecfe^l  cognizance  of  Coun- 
tries, and  Kingdoms,  and  People  ;  their  Manners,  and  their 
nioft  fecret  Projeds  and  Counlels.     They  are  privy   to 
what  is  tranLided  in  the  clolc/t  Councils  of  Frwces*     An  2  Kin.  5. 12- 
Angel  could  carry   ihQ  Frophet  word,    what  was   debated 
and  refolv'd  in  the  King  oi' Syr  las  Bed- chaw  kr.    The  wifeft 
and  mod  watchful  Men  that  are  on  the  Earthy  may  (ome- 
times  be  furpiiz'd,  over-reacli'd,  and  outwitted   by  their 
Enemies;  they    cannot  difcover  all  their  Motions  j    but 
Angels  c^n,  and  do. 

Angels  have  Eagles  Eyes,  In  Ez^ckul's  Vifion  each  of 
them  had  the  Face  of  an  Eagle,  which  is  the  moff  quick- 
fighted  Cre.iture.  They  lay  of  Eagle jj  that  they  will  foar 
alofr,  and  (ceFiihcS  fwimmingin  the  Sea.  Angels  can  fee 
to  the  bottom  of  things,  both  in  Nature  and  Policy^  and  io 
are  both  great  Philrfophtrs^  knowing  the  Principles^  Caults, 
Effeds,  Life,  and  Motions  of  Natural  things ;  and  great 
Statifts  too,  skilful  in  all  the  Intrigues  of  State,  and  difco- 
vering  the  deepeft  Plots  and  Projeds  of  Men,  tho'  manag'd 
witii  never  {o  much  piivacy. 

They  are  reprefented  not  only  as  being  full  of  Eyes  be- 
fore and  behind.  Rev.  4  6.  but  as  full  q\  Eyes  within  too, 


tA,  A  Difcourfe  of  AtigeJs^ 

vfr.  8.     They  have  much  NaturalKn owledg,  and  much 
Mr.  Grmhii   by   Revelation^  mec^nt  (as    fome    think)  by  their   Eyes 
OB  £vt         within  :  and    th^y  have  much  experimental  Knowlec'g, 
Knowlcdg  ccminj»  in  by  obfcrvation,  and  deep  infljohc  in- 
to things,  fignlfied  by  their  Eyes  betore  and  behind. 


B 


'    S  E  C  T.  V. 

UT  however,  tho'  Angels  are  very  knowing,  yet  are 
they  no-  Qmnijcnnt^  nor  know  things  as  Goti   does* 
There  arelome  things  Angels  do  not  know. 

1.  They  do  nor  know  the  Day  of  Judgment,  as  our  Sa- 
viour Chrtfi  tells  us,  Mark  15.  32.  Of  that  day,  and  that 
hour^  hicvnth  no  man^  vo^  not  the  Angels  that  are  tn  Heaven. 
And  theretoFQ  'tis  a  great  Prefumption  tor  any  mortal  man 
to  go  about  Co  determine  (  as  (ome  have  done  )  when  it 
will  be,  or  when  will  be  the  end  ot  this  World. 

2.  They  kno^v  not  the  Hearfs  of  Men  :  this  God  chal- 
Jcr.  17. 10.  lenges  to  himfelf,  as  his  Prerogative,  1  the  Lcrd  fearch  the 
Rom.  8.27.     Heart,  J  try  the  Reins;  i.e.   I  alone. 

Yet  here  Angels  can  go  very  far.  Tho*  they  can  have 
no  immediate  fjghc  of  the  Thoughts,  as  God  has^  yet  they 
can  go  very  far  in  difcovering  what  is  within  men,  name- 
ly, their  Thoughts,  AffedionSj  Ds fires,  Purpol'js  :  They 
can  fee  the  inward  Impreflions  that  arc  on  the  Fancy, 
they  can  perceive  the  Vhantafms  that  are  the  Ohje<5l  of  the 
Mind,  tho'  what  the  Judgment  of  the  MinJ  is^  they  can- 
not certainly  know.  They  are  acquainted  with  Mens 
Looks,  Gefturee,  Motions,  by  which  their  inward  Aftedi- 
ons  are  otren  dlfcern'd  by  obferving  Men. 

A  Vh)(ician,  by  the  Vulfe  and  Temper,  will  tell  a  man's 
Affedions  and  Pa  (Eons,  as  that  he  is  in  Love,  or  carking 
and  caring:  And  a  wi^e  and  obferving  man,  that  is  ac- 
quainted with  all  one's  Difcourfe  and  outward  Adions,  all 
one's  Looks  and  Geftures,  will  go  far  in  divining  what  is 
in  his  Mind.  Now  Angels  know  all  this,  and  more,  even 
the  inward  motion  of  the  Blood  and  Spirits,  and  by  their 
great  S^igacicy.  they  much  better  know  what  is  the  mean- 
ing of  fuch  a  look,  geiiure,  blu(h,  or  paleneC,  than  the  wi- 
feit  men  can :  And  therefore,  tho'  they  cannot  imme- 
diately 


their  Nature^   Office  and  Minijiry.  ^^ 

diately  difcern  the  Thoup;hts,  they  are  exrrcMmly  ingeni- 
ous in  gueffing  whcU  is  in  Men^  and  ae  fcldom  niiltakcn 
of  them.  But  ot^erwife  rhey  know  not  the  Thoughts  of 
the  Heart,  imlefi  God  do  reveal  them  to  them^  as  lome- 
times  he  does. 

3.  Angels  do  not  know  things  to  come,  except  in  and 
by  their  Caufcs ;  they  know  not  things  to  come  imme- 
diate!;', and  in  themfelves;  for  to  be  able  to  do  this,  is 
proper  only  to  God,  who  calleth  thoje  tbiijgs  that  be  not^  as  if 
thq  were,  as  the  Apollle  lays,  Rom.  ^.  17.  Shtw  the  things 
that  are  to  come  hereafter^  ("fays  the  Lo^d)  that  we  may  hiow  ^^^'  43  -l- 
that  ye  are  Gods.  By  Revelation  Angels  are  aiade  to  know 
things  to  come,  that  ate  n.eerly  calLal  rind  contingent, but 
otherwife  they  cannot  come  to  know  them. 

And  as  Angels  do  not  know  all  things,  as  God  only 
does,  fo  neither  do  they  know  iuch  things  as  they  Cio 
know,  in  fuch  a  perfect  manner  as  God  does.  They  know 
things  in  a  more  perfecfr  way  than  men  do,  but  not  in  fuch 
a  way  as  God  does. 

1.  They  do  not  know  the  EiTence  of  God  comprehen- 
fively,  and  totaltter.  God  is  an  Infinite  Ohjedi:,  ;^nd  chiire- 
fore  no  Creature  that  ha.h  but  a  Finire  Being  can  com- 
prehend him  ;  God  is  perftdlv  known  only  to  himfelf. 

2.  Angels  know  not  ail  things  together  mo  intuitu,  m 
one  view,  as  God  does,  but  one  thing  after  another  fuc- 
ceflively,  and  as  thev  are  prefent  with  the  things.  Thnc 
Angels  kno'/^  particular  things,  and  not  only  the  feveral 
Species  or  Kinds  of  things,  is  certain,  otheiwife  their 
Knowledg  were  more  impeffe<5t  than  ours.  Whatever 
comes  under  the  Knowlec'g  of  Men,  which  they  can  na- 
turally know,  the  Angels  alfo  can  know.  Whatever  is 
done,  or  faid,  or  fuffcr'd  in  any  part  of  the  World,  whe  e 

they  are  p;elcnt,  (hey  know  :  but  all  the  things  which  Ncq.  vcrbum 
they  naturally  know,  a^e  not  prefent  at  once  tothem,  nor  Deidicir.ncqi 
do  they  alway  actually  confider  und  underff.'ind  them.  "''^  ratio cvin- 
Tis  God's  Prerogative  to  have  all  things  open  and  naked  ^iJ'  "  ^''r']^''^ 
betore  him.  All  parficuiar  things  and  perions  that  they  rjrc,&  inrcfii- 
are  concern'd  with,  and  con^c  under  tlTcir  charge,  tliey  gcrc,  too  con- 
throughly  know,  even  as  tar  as  they  have  need  to  know,  trjrium  poiiu* 
tho'  one  thing  after  another;  not  all  things  at  once.  ^"4^"^  "'^ 

They 


t^6  A  DifcoHrfe  of  Angels^ 

They  come  to  the  knowledg  of  new  thirigs  in  proce(s 
of  time,  which  they  did  not  know  before,  and  thit  fome- 
iPct.  1. 12.  times  by  Rez/elatioriy  fometimes  by  Experience  or  Ohjerv a- 
£ph.  5.  10.  fiQ^^  ^p(^  j[-j^^  (l^^y  ^Jo  by  Ditcourie  and  Realoning 
come  to  know  things  by  their  EfFe^^ts,  I  Ice  no  cauie  to 
deny  :  but  their  Dilcoarfe  and  Re^ioninK  is  with  that 
quickrieis  and  certainty,  tiia:  uur  g.catcll  Undeidanding 
15  Darkn^fs  to  theirs. 

To  difpate  any  turther  of  the  m.inner  of  Angels  know- 
ing things,  whether   it  be  fer  ejjcntiam  dt- 
Interim  dirciirfus  hie  Urn  th     ^^^^^    ^^  ^^  jl.yj,.  ^^„  Effence.     or  by 
iub'itus,  tarn  celcr  ut  non  perci-      ,,  1    a      ■  •         «       •  ••  / 

piaturmotusIntcllrdusAngdici     ^^^cre^^t^d    Sfccies ,   or   by     Spccia  receiv  d 
Taper  objcdum.  Hunb.  from  tlie  Objviclis,  or  fuch  a>  are   put  into 

them  by  Gcd,  ( as  the  Schaol-inen  very 
laborioufiv  do)  is  to  undertake  things  above  our  Know- 
ledge which  we  muft  be  concent  to  be  ignorant  of,  till 
we  come  to  Heaven. 


A 


SECT.   VI. 

S  the  iCw^w^W^  of  Angels  is  wondeiful,    ib  alfo  is 
their  Tower  and  Stre7igtb  ;  therefore  are  they  ftiled 
i  Thcd.  1.7.  by  the  Apoftle  mighty  Angels  ^  iHen  the  Lord  Jefm  Cbrifi 
.fliallhe  r e've ale d  from  Heaven^  witb  his  mighty  Angels.     And 
Pfal.  103. 20.  by  the  Vfalwifi  they  are  faid  to  excel  inftrength  ;  no  Crea- 
tures come  near  them.    The  Lyon  among  the  Beads  of 
Prov.  30.  90.  fi-,e  Eaith  has  the  name  of  the  ftrongeft;  and  in  Ez^ekieVs 
Mat  12. 29.   Vifion  the  Angels  are  reprefented  to  have  the  Face  of  a 
Rev.  20.*  r,  2.  Lyon.     The  Devil  is  caird  the  (Irongone,   but  an  Angel 
can  bind  him.     One  of  them  can  do  more  than  a  whole 
2  Kin.  19. 2$.  Army  of  Men :  What  a  huge  Holt  of  the  Aljp'ians  did  one 
Angel  vanquilh  in  one   Night,  deftroying  an  Hundred 
fourlcore  and  five  thoufand  of  them  I 

They  have  Power  over  all  the  Elements,  and  all  Ele- 
mentary Bodies.  We  read  oifour  Angels,  that  held  the  four 
fi'mds^  that  the  Winds  fhsuld  not  blow  on  the  Earth,  nor  on  the 
Sea^  nor  on  any  Tree^  Rev.  7.  I.  And  other  Angels  we  read 
o(  that  had  power  to  JJiut  Heaven,  that  tt  rain  not,  and  that  bad 
]ol)  \,\6.  power  over  the  Waters,  Rev.  ii.  6.  The  Devil  could  bring 
Fire  from  Heaven,  to  burn  jf(?^'s  Sheep  and  Servants :  any 

good 


their  Nat nre^  Office  and  Minijiry.  $7 

good  Angel  Cifi  do  as  much.  They  cjn  caufe  Earthtju.iLi^ 
and  (CfibL  TkurJmngs  ^nd  Ltghtnixgs -^  as  they  did  en 
Mount  Swai^  at  the  giving  Ci  the  Lau'. 

They  can  eaflly  and  very   luddcnly  ca;ry   any  Podies 
from  one  place  to  another.  An  Angel  carried  Philip  from  Ads  0.16  ^9. 
where  he  was   with  the  Eur,ucbj  unto  Azctus.     And  the 
Devil  tot)k  our  Saviour  Confi  up  into  the  holy  Ciry,  and  ^^^^'  '^    5 
fet   him  on  the  Pinnacle   of  the  Temple.     They  have  ^ 
power  on  our  external  Scnfc-S.     An  Angel  (mote  the  So-      "    ^' 
domitci  with  blindntf,  that  ihcy  could  not  find  the  Door 
of  Lot\  Houfe,  tho'  they  were  jijft  before  it.     And  an  An- 
gel made  the  S)rtan  Army  hear  a  Voice  of  Chariots  and 
Horfes,  '    ^  ^^ 

They  have  power  alfo  upon  our  internal  Senfes,  whether 
we  be  fleeping  or  waking,  and  can  fuggeft  things  t3  the 
Mind.     Jofeph  was  warn'd   of  an  Angel  in  a  Dream,  to  ^^^f-  ^'  ^^* 
go  into  Egypt  •,  and   many  others  we  read  of  that  had 
things  reveal'd  to  them  by  Angels.     The    Devil   fuggelh 
Evil  to  Men,  as  he  cid  put  it  into  the  Heart  of  Judas  to  Job.  15  2. 
betray  Chriii,  and  (no  doubt)  good  Angels  fugged  that  Eph.  2.2. 
which  is  good. 

And  this  they  do  (  fay  fome  )  by  ordering  the  Phan  Mr.  Uurtnce 
tafms  that  are  preferv'd  in  the  interiour  Sen/e  ;    now,  thefe  o^  Angels, 
are  mov'd  by  the  motion  of  the  Spirits  and  humours  of 
the  Body,  which  Angels  have  power  upon.    Several  Fan- 
cies Men  have,  according  to  the  temperature  of  their  Bo- 
dies:  In  Sicknefs,  which  alters  the  Body  and  Humours, 
Men  have  Orange  Fancies  (we  know)  and  fearful  reprefen- 
tations  of  things,  and  Dreams  follow  the  temper  of  the 
Body.     Now,  (fays  Mr.  Laurence)  luch  Fancies  as  befal  us 
as  it  were  by  chance,  as  in  Dreams,   or  in  Sicknefs,  by 
cafual,  inordinate,  or  natural  motion  of  the  Humour?,  the 
Angels  can  mod  orderly  and  moil  efficacioufly  move,  be- 
caufe  they  do  what  they  do  from  Will  and  Counfel,  and 
know  exacbly  how  the  Spirits  and  Humours  muff  be  mo- 
ved, that  the  Pbantajms  may  be  conveniently  apply "d  to 
fome  Conceptions  or   Apprehenfions,  moft  accommodate 
and  fitted  for  the  knowledge  of  what  Truth  they  would 
luggelK    More  of  this  hereafter. 

I  Fur- 


ra 


58  A  Difcourfe  of  Angels^ 

Furthermore,  Angels  can  (lop  and  hinder  the  bent  and" 
courfe  of  particular  nature.    An  Angel  kept  the  Fire  from 
1.2  2^,25.  hr.rnin^  or  hurting  Darnel's  Companions,  when  cafl  into 
the  Funace,    and  th(?|fcnRry  Lyons  from  devouring  or 
D^p.  6.  2:.     to.  chi!  g  Danld,  when  call  into  their  Den. 

What  is  I  here,  in  a  manner,  but  Angels  cannot  do,  ei. 
ther  by  themfelves  immediately,  or  by  means  which  they 
can  (juitklv  bring  in  place,  and  apply  to  the  doing  of  the 
fame  .^  They  can  fhake  and  break  migluy  Kingdoms,  de- 
llroy  vali  Armies,  make  flrong  Walls  to  fall  flat  on  the 
Ground,  as  did  the  Walls  of  Jericho,  An  Angel  could  open 
A^s  J2. 7,ic.  the  Prifdn  Doois  to  Tctcr^  and  make  an  Iron  Gate  to  open 
of  it  felf  before  him  :  What  not  ? 

SECT.   VII. 

YET  mufl  it  be  acknowledged,  that  Angels  are  not 
Almighty,  their  Power  is  great,  but  not  Infinite,  as 
God's  is. 

I.  There  are  fome  things  which  Angels  cannot  do  : 
Thev  cannot  create^  or  make  a  thing  out  of  nothing  ;  they 
Cannot  turn  one  Subllance  into  another,  as  Chnfl-  did  Wa- 
ter inro  Wine.  They  cannot  raife  a  dead  man  to  life, 
th</  they  can  fo  move  a  dead  Body,  and  all  the  Members 
of  it,  that  it  may  feem  to  be  alive.  They  cannot  do  any 
thing  that  is  truly  and  properly  a  Miracle^  rho'  they  can 
do  things  that  are  very  wonderful,  and  to  Men  (eem  Mi- 
racles 

Ohj.  If  Angels  cannot  work  Miracles^  then  have  they  not 
fo  great  Povvcr  as  (omij  Men  have  had;  for  the  Afoftks 
had  a  Power  and  Gift  of  working  Miracles. 

Anjw.  The  Vrophets  and  Afoftles  that  are  faid  to  have 
wrought  Miracles,  were  not  in  working  fuch  Miracles  any 
Thy  fie  al  Caufes  of  tr.**m.  but  only  Moral  Caufes  ,*  by  their 
Prayer,  or  by  the  ftrength  of  their  Faith,  they  obtain'd  of 
God  to  do  them,  they  did  not  do  them  themfelves.  Their 
Words  or  Anions  upon  which  the  Miracles  were  wrought, 
were  not  proper  Caufes  of  the  Miracles,  but  Signs  only 
that  God  was  with  them,  and  would  do  them.  God  ne- 
ver gave  any  Creature  a  Povv^er  to  effed:  a  Miracle  himfelf 

The 


their  Nature^  Office  and  Miniftry,  ^p 

The  Apoftles  Gift  of  Miracles  was  (fays  Mr.  Perkins)  the 
Fait b  of  Miracles,  The  Faith  was  grounded  on  Revela- 
tion, and  the  Rcvelacion  was^  that  God  would  woik  fuch 
or  (uch  a  Miracle,  when  they  prj^  or  impos'd  llands^or 
the  like.  *^ 

2.  As  there  are  fome  things  which  Angels  canno^  do, 
fo  fuch  things  as  they  can  do,  they  cannot  do  in  an  In- 
fhnt,  as  God  can,  tho'  they  can  do  things  with  uncon- 
ceivable quicknels ;  as  you  wi'l  (ee  in  the  next  Section. 

;.  They  can  do  nothing  at  all  withont  God  ^  for  as 
they  are  dependent  in  Being,  (o  are  they  in  Woiking. 
They  mufl  have  God's  Leave,  and  iiis  ConcouiTe,  or  they 
cannot  ad:  in  any  matter  :  But  now  for  what  God  will 
have  them  to  do,  or  appoints  them  to  m^  there  is  no  work 
too  hard  for  them.  In  i^z^i,Ln:L^  v  illon  they  are  reprsfcn- 
ted  as  having  four  M:3.nds  unJer  their  Wings,  noting  a  fic- 
nefs  for  difpatch  of  aii  iorts  of  Buiinefs.  They  are  of  un- 
conceivable Abilicie?. 

SECT.    VIII. 

AN  D  as  they  are  flrong  and  mighty,  b  are  they 
quick  and  ipeeJy,  in  their  Motion  and  Adion; 
for  which  cau(e  they  are  compar'd  to  Winds  :  He  made 
his  Angels  Spirits  or  TVm^s^  i.  e.  not  unlike  the  Winds  in 
agility  and  nimblenefs  of  motion.  And  they  are  common- 
ly reprefented  wich  Wings,  with  many  Wing":,  to  note  their 
extraordinaiy  fwiftnefs.  No  Arrow  moves  (b  fwifdy  out 
of  a  Bow,  no,  nor  any  Bullet  out  of  a  Gun,  as  Angels 
move  fiom  one  place  to  another.  How  many  Millions  o^ 
Miles  does  the  Sun  move  in  one  hours  time  ?  Angels  can 
move  fafter  than  the  Sun  in  its  courfe.  The  proper  Habita- 
tion and  Abode  of  Angels  is  the  highefl  Heaven,  and  they 
can  move  from  Heaven  to  Earth  in  a  vei  y  (hort  time. 
The  Angel  Gabriel  was  fent  from  Heaven  to  Dar:el,  and 
he  came  to  him  :  They  reckon  the  diftance  no  kls  than 
1 60  millions  of  Mile?,  and  pray  note  in  what  (pace  of 
time  it  was  he  came  to  hmi.  The  Angels  fays,  Dan,  9.  2;. 
At  the  bcgiv7iing  of  thy  fuppltcaticn  the  commandment  came 
forth.    Then  when  Daniel  began   his  Prayer,  the  Angel 

1  2  was 


6o  A  Difconrfe  of  Angels^ 

was  fent  from  Heaven,  and  before,  or  as  foon  as  he  had 
ended  his  Prayer,  the  Angel  was  with  Daniel. 

The  Angels  move  nor  in  inflantt^  in  an  infiant  :  it  im- 
plies a  Contradidion  to  (ay  they  move  in  an  inlhnr,  but 
they  move  in  an  unconceivable  point  of  time.  They  can 
move  frcm  one  place  to  another  vaft ly  diiiant  in  the  twin- 
kling of  an  Eye.  They  have  no  Corporeal  Gravity  to 
flack  n  their  motion,  nor  is  there  any  thing  to  i\op  or  re- 
tard  their  motion,  and  therefore  they  more  moft  iwiftly. 
They  can  pafs  thro'  brazen  Walls  or  Iron  Gates,  without 
being  hindred  :  Wherefore  they  are  ibcn  prefent  where 
they  have  any  bufinefs  to  difpatch  ,  let  it  lye  where  it 
v^ilj,  they  areinirantly  at  hand  for  the  doing  of  it.  Ne- 
ver can  any  matter  they  h^ve  in  charge  mifcarry  by  their 
coming  too  late. 

As  tor  tlie  Locality  of  Angels,  how  they  are  prefent 
where  they  are,  and  how  they  move  from  one  place  to 
another,  thefe  are  things  fo  little  knovun  to  us,  that  'tis 
great  prefumption  for  any  to  go  about  to  determine  now. 
This  is  fufficiently  clear,  that  ihey  are  not  every  whcre^ 
(as  God  onl)  is)  and  that  they  do  move  from  one  place 
to  another,  and  are  not  at  two  far  difbant  places  at  once, 
this  is  out  of  queftion.  When  the  Angel  was  (ent  to  Da- 
fiiely  he  was  in  Perfia^  and  not  with  Daniel^  but  came  to 
him  when  he  was  lent,  Dan»  lo. 

SECT.    IX. 

TO  the  foregoing  Qualifications  of  Angels,  we  muft 
add   their   flngular   Holinefs.     They   are  very  holy 
Creatures,  theretorellil'd  the  Holy  Angels,    Mat,  2).  '3^1, 
Great  is  the  Purity  of  their  Nature,  and  to  reprelent  it, 
they  ufually,  in  their  apparitions,  came  in  a  Garb  fignify- 
Mat.  28.  4.     ing  Purity  and  Innocency.    At  Chnfi's  Sepulchre  two  An- 
gels appear'd  in  white,  and   at  his  Afcenfion  two  Men, 
A^s  I.  ]o.     (that  is,  two  Angels  in  the  fhapeof  MenJ  flood  by   the 
Apc/lles  in  white  apparel.    And  the  (even  Angels  that  had 
^^'  ^^*    *     the  ieven  Plagues,  came  out  of  the  Temple  cloth'd  in  pure 
vvhi.e  Linnen.    Now,  we  know,  White  is  an  Emblem  of 
Purity  and  Innocence. 

Tis 


their  Nature j   Office  and  Minijiry.  6 1 

'Tis  true  the  Angels  have  fometimes  appeared  in  other 
Colours  to  reprtlent  the  Quality  of  liich  Nkflages,  as  they 
were  then  fent  in.     In  Ztch,  i  8.  we  readof  (ome  appear- 
ing Red,  and  iome  Ipeckled.     Red,  co  note  that   they 
were  lent  to  cau(e  War,  and  BloocKhed,  Speckled,  to  note 
they  had  both  Judgments  and   Mercies  to  difpenle  :  But 
White  is  the  Cc:lour  they  mofl  ufually  appsareci  in,  to  de- 
note their  holy   Nature.     They  are  pure  white,  void  of 
all  Sin,  andErrour.     When 'tis  faid,  God  charged  bts  An- 
gels wttb  folly  ^  Job  4.  18.  the  Mutability   ot  their  Nature 
in  which  they   were  created,  is  called    Folly.     'Tis  noc 
meant  that  God  tound  any  Sin  in  them   thit  kepc  their 
Habitation,     All  Creatures  have  this  defect  ncceilaily  at- 
tending them,  they  are  mutable.     G(;d  only  is  by  Nature 
immutable.  Creatures  aie  muc.ible,  and  m-^y  lin,  ii   not 
prelerved  by  Divine  Grace  :  And  this  Mutability  or  De- 
I'eclability  is  called  Felly.     Ifttiere  had  been  any  the  leaf! 
Sin,  in  the  Angels,  Heaven  would  have  been  no  Habita^    ^ 
lion   for  them.     Wherefore    they  were  fingularly   Holy 
Creatures. 

Their  HoUneJi  confifls  in  a  De^votedmfs  to  God,  in  moft 
pure  and  perled  Love.     And   liow  can    they  chufe  but 
moil  perfedly  love  God,  who  live  always  in  the  clear 
Virion  of  theFdceof  God?  'Tis  faid  the)  alw.<y   behold 
the  Face  of  God  in  Heaven.     Such  clear  and  full  (ight  of 
God  as  is  in  Heaven,  neceffirates  Love.     Our  "^ouis  when 
they  attain  to  ttis  Vifion,  will  be  quite   Metjmorphiz'd 
and  transformed  :    The  ApolHe  (ays,  we  jhaQ  he  like  him, 
for  we  [1] all  fee  him  as  be  is,     A  litde  figlt  ot  God,  darkly 
and  as  in  a  Glals,  herein  this  World,  makes  MortaU  \o\^ 
God  unto  the  Death,  what  will  it  do  to  lee  him  Face  4g 
Face  ?  Now  fo  do  the  Angels  fee  God,  they  fee  him  with 
open  Face  (as  all  tlie  Saints  alfo  fhail  when  they  come  to 
FleavenJ  Tliis  maktsthem  cleave  mod  cluiwly  to  him,an  1 
God's  Will  is  their  Will,  and  what  he  like-,  they  are  belt 
pleafed  with.     They  perfedly  ha:e  all  Sin,  and  rejoice 
when  men  are  turned  from  ir.   So  perfecStly  do  they  do  the 
Will  of  Gfd,  that  their  Obedience  is  ii^ade  a  Pattern  for 
ours,    and  Chrill  teaches  us  to  pray,  that  his  Will  may  be  Mac  6.  ic. 
done  in  Earth,  as  it  v^  done  in  Heaven. 

SECT. 


62  ^  Difcoitrfe  of  Angch^ 

SECT.    X. 

TH  E  next  thing  I  am  to  enquire  into  is  the  Tsluwher 
cf  Angels.  And  of  this  all  that  we  can  fay  with 
Certainty  is,  that  there  are  very  great  Multitudes  of 
them.  In  all  likelihood,  as  there  is  a  World  of  Men,  io 
there  is  a  World  of  Spirits,  and  they  inhabit  the  Regions 
above  us.  It  hath  pleaied  the  ^leat  God,  the  Creator  cf 
the  Univerfe,  to  fill  all  par^s  of  this  lower  World,  (as  we 
(ee)  with  Inhabitants,  fo  as  thc:e  is  no  place  but  does 
abound  with  living  Creatures.  The  Earth  is  inhabited 
by  Men,  and  all  forts  of  Beads  are  on  it :  The  Air  is  re- 
pleniftied  with  Birds  and  Flies :  The  Sea  and  Waters 
with  Fi/lies.  Now  then,  how  unlikely  is  it,  that  all 
thofe  Regions,  and  vaft  Spaces  above  us,  fhould  be  unin- 
habited, or  but  thinly  inhabited,  and  empty  ?  But  we 
cannot  be  pofitive  in  this  Matter.  Only  this  we  are  (ure 
%  of,  the  Prophet  Daniel  mention  a  very  great  Number  of 

Dan.  7.  10.  Angels.  Thoufand  Thoufands,  and  Ten  Thoufand 
times  Ten  Thoufands :  And  thefe  (it  feems)  all  ftanding 
before  God's  Throne,  and  waiting  on  him  :  Such  as  were 
then  a(5tually  imploy'd  here  below,  are  not  in  this  Com- 
putation. Multitudes  of  Hods  of  Angels  are  (fill  at  work 
here  in  the  World,  and  coming  and  going,  and  befides 
thefe,  there  are  Thoufand  Thoufands  and  Ten  Thoufand 
times  Ten  Thoufands,  waiting  alway  before  God's  Throne. 
The  Apoflle  fpeaks  of  an  innumerable  Company  of  An- 
^  '  ^**  ^^'  gels,  fo  we  render  if.  In  the  Greek  'tis,  Mjnadsj  which 
is  fo  many  Ten  Thoufands.  Our  Tranflation  fays,  an 
innumerable  Company,  not  that  they  are  /Imply  innume- 
rable, but  fo  many  as  no  Man  can  Number,  they  pafs 
Man's  reckoning,  but  God  knows  the  Number  of  them. 

The  Computations  that  fome  have  made,  of  their 
Number,  are  not  only  prelumptuous,  but  ridiculous,  and 
therefore  I  fliall  not  io  much  as  mention.  Let  that  fatisfy 
us  which  is  revealed,  and  certain  'tis,  that  there  are  ma- 
iKlng.  22.19.  j^y  g^Q^i  Armies,  and  hofls  of  them.  We  read  of  gr-at 
fcV^8?2.  '  Numbers  of  them,  that  have  been  ient  to  attend  one  (in- 
gle Man.    Jacob  when  he  was>in  his  Journey  from  Sjrin 

to 


their  Natnre^  O^ce  and  Mi/jiJIry.  6^ 

to  his  own  Country,  had  Tji'o  /joJIs  of  ihem  for  Uls  Om- 

'uoy,     'lis  laid  he  went  ^n   his   way,  and   the  Angcjls  otGc"-5-  ')  -• 

God  met  him,  nnd  whit  Numbers  there  were  of  them 

appears,  for'cis  (aid  alfo,  when  he  {^^  them  he  (aid  this 

is  Gods  Mod,  and  called  tl.c  place  Mabaratm  which  fig- 

nifies  Tv/o  Molls  :  Whereiorc  there  were  Two  Mods  of 

Angels  that  theie  encamped  aliout  Jacob. 

The  Piophec  EL^ra  had  another  fiich  Guard  of  Angels 
attending  him.     When  G"d    opened   the  Prophets  Ser- 2  !;ing.  5.  17. 
vanrs  Eyes,  he  (aw  liich  muUiriides   of   them  about  his 
Mailer,  as  covered  the  Mounrains. 

Now  if  fuch  Mulci^ides  may  be  fpared  to  attend  Tingle 
Men,  we  may  fafely  conclude,  that  the  whole  Number 
of  them  is  next  to  Infinite.  This  of  the  Number  of  An- 
gels is  not  to  be  paffed  over,  becaufe  it  adds  very  much 
to  their  Power,  and  Sufficiency  for  the  charge  they  are 
intruded  wi:h.  Weak  Creatures  by  their  Numbers  may 
become  very  mighty,  and  formidable.  Lice,  and  Flie:^ 
are  but  little  weak  things,  and  yet  what  a  Plague  were 
they  to  the  Egyptians  by  means  of  the  Number  of  them. 
Angels  are  mighty,  and  numerous  too.  Oh  how  fafe  are 
they  that  the  Angels  have  the  Charge  of.'  So  much  of 
their  Nuwher . 

SECT.    XL 

I  Shall  add  fomewhat  of  their  Order,  which  makes  their 
Number  more  confiderable. 

Tho'  we  cannot  give  an  account  of  the  Order,  and 
Preheminence  that  is  among  the  Angels,  as  to  fay  parti- 
cularly what  it  is,  yet  mult  it  be  acknowledged,  that 
fome  Order  there  is  among  them,  in  their  minilf  ring  in 
this  World,  and  one  is  Superiour  to  another,  as  Ihall  be 
iliewed. 

But  the  Prefumption  of  the  Schoolmen  and  Vafijts  may 
not  be  palTed  over  here,  without  Cenfure,  who  under- 
take to  give  the  World  (o  particular  account  of  this,  as 
ifthev  had  lived  among  them,  and  feen  their  Manners 
and  Government. 

This. 


6^  A  DifcoHrfe  of  Afigels^ 

This  they  take  from  their  counterfeit  Dionj/iusy  who 
has  wrirten  very  boldly  many  things  of  Angels^  and  their 
Hierarchy.  The  Author  of  thole  Writing  wa?,  no  doubt» 
Ibme  fanciful  Man,  that  having  litde  to  do^  fee  himfelf  to 
frame  fuch  a  Dodrine  of  Angels,  as  he  imagined  might 
be  true,  and  would  take  with  curious  Minds,  and  that 
his  Writing  might  have  the  more  Credit,  he  put  it  forth 
under  the  Venerable  Name  of  Dtonjfius  the  Areopagite ;  But 
learned  'Men  have  obferved,  that  the  Vanity  and  Frc- 
thinefs  of  his  S:ile,  is  fuch  as  plainly  proves  he  was  not 
*  one  trained  up  in  the  School  of  the  Apoftles,  as  the  true 
D'ionyfiui  was. 

This  Author  tell  us,  (and  the  Popidi  Schoolmen  after 
him)  that  there  are  Tbne  Hierarchies  of  Angels,  and  Nint 
Orders  into  which  the  Three  Hierarchies  are  divided. 
Three  Orders  in  each  Hierarcy.  In  the  fupreme  or 
highelt  Hierarchy  are,  CheruhiTris^  Seraphims^  ^nd  Thrones: 
in  the  middle  are  Dominions ^  Vrincipalites,  and  Fowers :  in 
the  lowelf,  Virtues^  Archangels,  and  Angels. 

I  confefs  we  find  in  the  holy  Scriptures,  that  all  thefe 
Names  and  Tides  are  given  to  the  Angels,  and  'tis  likely 
enough  they  m^y  fjgnifte  fome  Order,  and  Diftindion  of 
Angels  among  themfclves,  tho'  this  be  not  certain,  for 
they  may  note  fuch  Authority  and  Power,  as  they  have 
over  Men,  znd  not  over  one  the  other:  But  that  they 
do  particularly  define  the  ftated  Order  that  is  among 
themfekes,  and  that  there  are  precifely  fo  many  diftinft 
D^^^-^e;  of  them,  is  an  idle  and  ungrounded  Conceit.  And 
that  which  they  add,  that  they  are  only  the  Angels  of 
the  loweft  Order,  that  are  (ent  forth  to  minifier  in  this 
World,  'tis  diredly  contrary  to  the  Scripture  :  For  my 
Text  iays  they  are  all  miniftring  Spirits,  and  we  read  of 
a  Seraphim  one  of  the  higheft  Order,  fent  unto  the  Pro- 
Ifa.  6  6.        phet  Ifaiah. 

Yet  that  there  is  fbme  diftindion  among  the  Angels, 
and  a  certain  Order  of  Superiority  and  Subordination,  is 
not  improbable.  God  is  a  God  of  Order,  and  hath  made 
all  things  he  hath  made  in  excellent  Order.  Ic  is  to  be 
ih^n  in  all  lorts  of  Creatures.  Take  what  fort  you  will, 
it  will  be  found  that  all  of  the  fame  Nature  are  not  alike, 

and 


their  Nature^   Offite  and  Mtnijiry.  6t^ 

and  equal,  but  there  be  diverfities  of  Ranks,  Qu«ilin*es, 
and  FunAions.  When  the  Apodle  fays.  Unto  wk'tch  cf^^^-  ^-  $ 
the  /tngcls [aid  he  at  any  tiwe^  Sic  lie  does  either  g'arir^ 
or  elle  for  Art^uments  (ikc  condefccnc!  to  ti.e  App.ehjn- 
fion  of  {he  Hthrciis  (as  Dr.  Oucn  obfcfvtsj  thar  cl  cre  is 
a  diilincflion  of  Degrees,  and  Prchcminence  among  the 
Angels.  For  h.e  piov.  kes  them  to  inilance  in  any  one  of 
the  Angels  (which  cither  indeed,  or  in  their  Apprchcn- 
fion  was  promoted  abue  oihersj  to  wl:o?n  fuch  words 
weie  rpoken,  as  were  fpoken  to  Chnfi.  Unto  which  of 
them  ?  'Tis  not  fo  Uid  unto  any  cne  of  the  hif^hell: 
Order. 

And  fome  (uch  thing  appears  to  be  among  both  good 
and  bad  Angelf. 

1.  As  for  the  evil  Angels  or  Devils,  it  is  mofi  clear 
that  they  have  a  Frittce.    Beelz^chuk  is  called  the  Pnnce  of 

Vfvils :  And  cur  Saviour  calls  the  whole  Company  ofMar.  n.  :4, 
Devils  a  Kirgdomy  which  is  a  governed  Body,  where 
fome  are  Rulers,  others  are  Ruled,  as,  Mat.  12.  2).  And 
the  Apoftle  calls  this  BeelzeM,  the  Prince  of  the  Poi2;er  o/\p^^  ^  -, 
the  Air.  And  by  the  Power  of  the  A  ir,  he  means  the 
Devils,  and  by  their  Prince  he  means  the  great  Dsvil, 
which  the  Evangelift  calls  Beelz^ebuh,  who  was  ("moft 
likely)  the  Ringleader  in  the  firft  Apoflacy,  and  kept  the 
Supremacy  ever  afrer. 

2.  As  for  the  good  Angels  we  read  of  fome  fliledciiief 
Princes,  Dan.  10.  13.  One  of  which  w^s  AlicbaeL  And 
in  Ailing  them  chief  Princes^  the  Prophet  (^as  liems)  com. 
pares  them  not  with  Men,  but  with  other  Angels,  aii^ong 
whom  they  were  as  Princes. 

We  do  not  read  of  any  one  Prince  of  the  good  Angels, 
as  we  do  of  the  Devil?.  The  good  Angels  have  no  Mo- 
narch over  them,  but  our  Lord  Jefus  cirifi,  who  is  the 
King  of  Kings,  they  have  no  one  (upreme  among  them- 
felves.  Thrones  we  read  of,  but  no:  of  one  Throne. 
Princes  they  have,  but  not  one  Prince,  fave  only  Jeftfs 
Chnft. 

How  many  there  are  of  thefe  Princes,  'tis  a  great  Pre- 
fumption  for  any  Man  to  go  about  to  define.  Yet  fome 
have  undertaken  if,  and  tell  us  there  are  Stvm  Princip.d 

K  Angffls, 


66  A  DifcoHrfe  of  Artgds^ 

Angels,  that  are  invefted  with  greated  Power.  This 
Number  hath  been  nvuch  inliiled  up- 

:r^«-n^W  Aj^x.r.   Clem. A'cx.  on  by  tHc  ancicnt   Jews    (as   learned 

Men    have  obfervcd )    and   by    ibme 

Tob.  12. !«;.    Chrifti^ns  too.     And  in  the  Book  of  Tol;it  we  read  ot'  an 

thiJ^Ti^kkh  '^''^^^  ^^^^^  ^^^^^'  ^'''^^-^^  Raphael,  and  fays  he  is  one  of  the 

Tfirmrgirtus    Seven  Holy  Angels.     But  thofe  Writings  are  not  Camm- 

calistht  S[v(n  cal.     How  many  Principal    Angels  there  are,  no  mortal 

^r^L^^^^^  "i   Man   can  tell,  but  that  there  are  fuch,  thole  Scrip:ures 

tbtiVorld.       feeni  (at  lead)  to  prove  that  fpeak  of  Archangel     We 

read  in  Ju^Je  9.  of  Michael  the  Archangel.     The  fame  that 

in   Dan.  lo   15.  is  faid  to    be  one  of  the  chief  Princes. 

Some  will  needs  have  our  Lord  Jifm  Cbrtft  to  be  meant 

by  Michael,  and   not  a  created    Angel :    But  that  Teems 

not  to  be  fo.     It  feems  beneath  the  Dignity  of  the  Son 

of  God,  before   his   Incarnation,  to  contend  with    the 

Deutl,  as   Michael   is  faid   to  do.     And   that  Phrafe  (he 

durfl:  norj  is   not  appliable   to  Jefus  Chn/l,     Therefore 

Michael  the  Archangel  is  a  created   Angel.     If  not,  yet 

that  the  Name  Archavgel  is  given  to  a  created   Angel  is 

uncjueOionable,  i  Thej]'.  4.  16.     For  there  the  Lord  Jefus 

Chrtfi  and  tke  Archangel  are  diftinguiihed  one  from  the 

other.     'The  Lord  himfelf  fljall  defce7id  from  Heavctiy    &c. 

with  the  ^oice    cf  the  ArchatigeL     Some  Angels  there  are 

that  are  Chiefs^  and  are  in  fonie  Superiority,  for  Co  Arch- 

crjgcl  fignifics.    In  Zechary  we  read,  how,  firft  one  Angel 

appeared,  and  then  another  Angel  met  him,  andthefor- 

n  er  (peaks  to  the  other  as  one  beneath  him,  giving  him 

Zecb.  2.  3  4*  command.     Go,  vMn.  tell  the  young  mtin^  Jerufalem  (Ijak  he 

trihahited. 

There  be  feveral  Hofts  of  Angels,  and  thefe  mufl  have 
Pfal.  34.  7.  their  Leaders.  When  it  is  faid,  The  Angel  of  the  Lord  en- 
cawpeth  about  them  that  fear  him,  it  muft  be  meant  fome 
Angel  and  his  Company  :  For  one  Angei  cannot  be  pro- 
perly faid  to  encamp:'  But  as  we  fay  fuch  a  Captaw,  or 
Colonel  befieged  fuch  a  Town,  when  we  mean,  He  with 
his  Souldiers  ^  So  the  Angel  of  the  Lord  is  faid  to  en- 
camp, that  if,  He  with  his  Hoff,  which  he  has  the  Gon- 
dii^ of.     Thus  are  there  Orders  of  Angels. 

But 


their  Nature^  Office  r.nd  Minijiry.  '6y 

But  whether   the  Differences   that  are  between    theai 
He  in  the  Qaalicies  cf  their  Nature,  or 

onlv  in  the  Imployment  they  are  itnt  hUr^nymus  nitma  tqua'c^  fjci' 
about  :  whether  the  Names  by  which  A"^^'^^'  P"^^^.''  miuiacrmautcm 
they  are  ailhnguilhed   import  an  Ini-         *^ 

parity  of  Natural  Dignity,  or  only  a        quid  inter  fe  diftcnt  quaruor  ffij 
Diverfity  of  Offices  which  they  exercife     vocabuij,  &c.  rikaocqui  pofTunr,  u 
cowards  us.  wcc.nnoc  determine^  Nor     t^^r^^'^^J^IJ^:!^. 
can    we  certainly  tell  (as  lays  Bilhnp     ^.,^^ 
Da'venant)  whether  the    fame  Angels 
do  always   perlorm  the  iame   Offices.     One  Angel  mav 
be  higher   and  greater   in  this  or   that  Service,  liigher  in 
Order,  but  yet  not  in  Strength  :  For  when  the  Apoiile 
Ipeaks  of  Angels  that  are  greater  in  Power,  and    might,  2  per.  2.  n. 
He  compares  not  thels  Angels  wich  otiier  Angels  but  w 


1C!1 


!vien  rather. 


SECT.    XII. 


THere  is  one  thing  more  I  fliall  touch  upon,  before 
I  fall  on  the  Minidry  of  Angels  (the  thing  firlf  in 
my  Intentions)  and  that  is  their  great  Love  to  Men,  and 
willingnefs  to  minifter,  as  they  are  appointed  ol  Gcd  to 
^o.  This  is  moft  proper  immediately  to  introduce 
what  I  intend  touching  their  Miniftry.  Thefe  blefied 
Spirits,  they  have  a  very  great  Love  to  Men,  and  are  of 
very  benign  Inclinations  towards  them. 

The  Reafon  of  this  is  their  great  Lcve  to  God,  wLi.h 
makes  them  fully  pleafed  with  whatever  is  the  Will  and 
Pleafure  of  God.  And  they  do  with  a  kind  of  Natural- 
nefs  follow  God  in  loving.  Where  they  (ee  God  to  (et 
his  Love,  they  cannot  chufe  but  love  too.  Wherefore 
they  have  great  Love  to  Mankind  in  General,  but  3  fpc- 
cial  Love  they  have  to  the  Saint--,  on  whom  God  has  be- 
llowed more  Love,  and  in  whom  more  ot  God  does  ap- 
pear.  Hay  they  have  a  Special  Love  to  the  Saints,  yet 
do  they  love  all  Men,  as  biing  capable  of  becoming 
Sainc5.  Who  are  God's  Ele^  (betbre  God  has  differenced 
them  from  others  by  his  Grace)  they  c.^mnot  tell,  iMilels 
by  fpecial  Revelation  :  Therefore  they  bear  good  will  to 

K  2  all 


68  A  Difcctirfe  of  AtJgels^ 

all  Men,  and  the  Reafon  is  becaufe  (as  I  faid)  they  fol- 
low God  in  loving.  And  they  fee  what  Love  God  hath 
Job.  5.  1 5.  ftiewed  to  Mankind  in  General.  God  fo  loved  the  World 
that  he  gave  his  only  begotten  Son,  that  "whoever  behevetb  tn 
him  jljould  vot  periflj,  but  have  ever  la  fling  life.  They  can- 
not chule  but  love  fuch  as  they  fee  God  to  (hew  fuch 
Love  to.  They  fee  what  Jefus  Chnfi  fby  the  appoint- 
ment of  God  the  Father)  has  done  tor  finiul  Men,  and 
what  is  dcfigned  for  them,  even  to  bring  fuch  of  them  as 
(hall  believe  to  Heaven,  and  to  a  never-ending  Fellowrtiip 
with  themfelve?.  This  they  fee,  and  know,  by  what 
God  has  revealed  of  his  Grace  in  the  Church,  Ephef.^.  10. 
This  is  the  reafon  of  their  Love  to  Men,  and  of  their 
Alacrity  in  miniAring.  ^ 

And  an  Evidence  and  Dem.cnftration  of  it  is  given. 

1.  In  their  rejoicing  in  the  good  of  Men.     'Tis  fald^ 
Luke  15.  10.    when  anv  (inner  ts  converted^  there   is  joy   in  Heaven^  in  the 

frffnce  of  the  Angels.  And  if  the  holy  Angels  are  glad 
on  luch  occafions,  how  much  more  (hould  we.  Again 
th.e  Angels  are  brought  in  joining  with  the  faithful  in 
Pfal.  103  2. .  -praifjng  God  for  his  Goodnefs  unto  Men.  For  God's 
Redeeming,  Sanctifying,  Saving  of  them.  And  at 
Chris's  coming  into  the  World  to  CavQ  Sinners,  they  are 
brought  in  rejoicing,  as  Luke  2.  i^,  14.  They  call  it 
glad  and  joyful  Tidings,  ver,  10.  All  which  are  Demon- 
iirations  of  their  Love  and  Goodwillto  Men:  and  what 
one  rejoices  in,  he  muft  needs  be  willing  and  ready  to 
fuuher. 

2.  The  Angels  quick  Difpatch  of  Bufinefs  given  them 
in  charge,  is  a  clear  Proof  of  their  Wiliingnef?.  When 
there  is  an  Unwillingnefs  or  Backwardnefs,  Perfons  are 
wont  JO  linger,  and  demur :  But  when  Angels  are  fentof 
God,  to  do  any  thing  for  Men,  they  make  all  poflible 
lJ3eed,  they  fly. 

;.  The  Angels  manner  of  woikingj  is  made  a  Pattern  for 
us  to  imitate,  and  Chrifi  teaches  his  Followers  to  pray,  that 
they  may  do  Gods  wtH  on  earth,  as  it  is  done  tn  Heaven ,  viz. 
by  the  holy  Angels  QucOionlefs  if  there  were  any  grudg- 
if^g.  or  bickwardn  Is  in  the  leaft  degree  in  rhe  Angels  Mi- 
ni(t,y,  he  would  not  have  taught  us  fo  to  pray. 

Oh 


their  Nature]  Office  and  Mirtijiry.  6^ 

OH,  what  a  Comfort  (hould  this  be  to  God's  afflifted 
People,  in  their  mod  (olitary  and  forfaken  condition^ that 
they  have  multitudes  of  fuch  hearty  Friends,  fo  near  to 
God,  and  unto  them,  ?s  Angels  are. 

The  afflidcd  Soul  makes  fad  Complaint  fometimes, 
''  J  am  quite  forfaken.  I  am  lelt  alone,  I  have  .lonc  ro 
"  take  my  part :  No  Fiiends  left  in  all  the  World  !  Ok, 
do  not  f^y  fo  ;  all  the  holy  Angels  are  thy  hearty  Friends, 
and  have  the  charge  of  thee,  and  wi.h  the  greatefl:  alacrity 
and  cheerfulncfs  attend  that  Charge.  Ofihtfe  there  are 
great  Hofts,  numberlefs  numbers  there  are  of  them,  fas 
has  been  tliew'd;  and  they  are  of  wonderful  Underlland- 
ing  and  Strength,  and  (as  (hall  hereafter  in  this  Difcourfe 
be  fully  evinc'd  )  they  are  always  at  work  for  you. 

SECT.  xiir. 
Some  Corollaries. 

FRom  all  that  hashithejto  been  faid  of  Angels,  we  may 
infer  fomewhat  for  our  Inftruc^ion  touching   God 
and  Heaven,  which  1  may  not  pafs  over  here. 

I.  It  greatly  helps  to  (ot  forth  the  Majedy  and  Glory 
of  God,  who  is  the  Creator  of  Angels,  and  whofe  Servants 
they  are.     Oh,  how  much  more  glorious  is  God  than  this 
vifible  World,   and  the  things  that  are  in  it,  do  difcover 
him  to  be  !   The  Ffalmtfi  fays,  The  Htavins  declare  theglorj 
of  God  \  he  means  the  vilible  Heavens:  and  (ure  thele  do 
reprefcnt  God  as  very  glorious.     What  a  ftatcly  Fabrick  is 
the  vifible  Heaven  above  us  ?    How  adorn'd  and  deck'd 
with  bright  iparkling  Lights  ?  The  Earth  alio  is  full  of  the 
Goodnels  of  God,  and  of  his  Wildom  and  Power.    What 
curious  workmanihip  is  there  in  every  Flnu  er  ?  But  more 
in  every  living  Ci enure.     As  for  Man,  GODs  Mi/ler- 
piece  on  Earth,  Hovj  wondtrfully  (lays  Jcb)   »  he  wade  in 
the  Womh  ?  Man's  Body  is  a  curiotJs  Piece^  but  his  Soul  is 
a  Work  of  more  Divine  Art.     Tiiefe  Works  of  God  that 
are  vilible,  are  wonderful,  and  ibis  his  Pmvidence,    in 
piefeiving,  ordering,  and  governing  of  th^m.      O  how 
great  aiurt  we  acknowledg  God  to  be,  if  we  meafure  him 

but 


A  DifcoHrfe  of  AfJgels^ 

but  by  the  things  which  he  hath  brought  forth  in  this'vi- 
fible  World  !    Bur,  alas !  this  which  we  (ee  with  our  Eyes 
is  not  all  that  God  hath  made  :  Thefe  are  but  the  lower 
ranks  o\  his  Worki ;  there  is  an  invilible  World  of  Spirits 
which  we  are  in  a  manner  utter  fbrangers  to.     By  Faith 
we  come  to  underibnd  there  is  another  Species  of  Crea- 
ture?,' of  far  greater  eminency  than  any  we  fee  here,  viz. 
Angela,  molt  pure,  holy,  intelligent,  potent,  adivc,  agile 
Creatures,  as   has  been  ihew'd  ;  thele  as  much  excel   thre 
nobkfi  Creatures  on  Earth,  as  M^n  do  the  vilell:  Worms 
that  creep  on  the  Ground.     Our  Eyei  are  dazled  wi^h  the 
magniticence  and  fplendor  of  the  Courts  of  earthly  Frmces^ 
where  Dukes^and  Marqueffcs,  and  Earis,  and  Barons  fur- 
round  the  King,  and  do  hiii  honour  :    alas  1  thefe  are  but 
poor  things  to  the  Orders  of  Angels,    that  wait  on  God's 
Throne. 

And  if  the  Angels  are  fuch  glorious  Creatures,  how  glo- 
rious is  the  place  of  their  abode  and  fettlement?  How 
muchmo:e  richly  adorned  maft  we  fuppofe  the  Heaven 
of  the  BlelTed  to  be,  which  is  their  dweUing- place,  than 
this  Earth,  wher-e  Men  inhabit  r  O  let  usconfider,  and 
magnifie  God  in  thefe  his  nobielr  Works.  God's  Glory  is 
above  the  Heavens :  What  we  fee  is  glorious,  but  the  Glo- 
ry of  what  is  feen  is  nothing  to  the  Glory  of  that  which  is 
unfeen,  but  underftood  by  Faith.  Much  has  God  done 
more  th^n  we  know  of;  but,  that  he  has  made  a  World 
of  glorious  Angels,  we  know :  What  t\it  he  has  made^  we 
may  fee  hereafter,  if  by  Grace  we  be  made  meet. 

Could  we  better  underfland  ihe  Angelical  Nature,  Pro- 
pertres,  ai^d  Perfedions,  and  what  the  Converfe  and  Enrer- 
courfe  of  thefe  Spirits  is  one  with  the  other,  and  with 
God,  how  they  love  and  praife  him,  and  how  he  commu- 
nicates himfeli  to  them,  we  fliould  have  more  worthy  and 
awful  Thoughts  of  God,  the  Maker  and  Lord  of  them: 
We  (hould  have  more  worthy  Thoughts  of  his  Power, 
WKclom  and  Greatnefs:  Nor  Ihould  we  (beafily  queflion 
his  Goodnefs,  as  n."iw  we  do.  When  we  hear  ot  God's  Se- 
verity declared  agiinft  all  ungodly  ones,  we  are  ready  to 
fay,  Wh^re  is  the  Goodnefs  of  God,  if  he  will  iend  the 
greatert  part  of  men  to  Hell^  to  be  eternally  tormented  ? 

Alas .' 


their  Natme^    C^ce  and  Minifiry.  7  i 

Alas  !  God  has  Myriads  of  Creatures  to  glor  ifie  his  GooJ- 
ne(b  on,  befiiic?  thofe  lew  Mortals  whole  dwelling  is  on 
Earth  There  is  a  Wo  Id  of  /ingels,  as  well  as  oi  M.n  : 
Oh,  glorifte  the  God  of  Angeis,  nHgnifie  him. 

2.  This  may  (crve  both  to  ajcertain  and  to  fwteten  Hea- 
ven CO  all  the  laithtLil  Servants  of  God. 

1.  To  ajcertain  it  to  them,  namely,  Th-U  there  i^a  Hare 
of  Bleffednefs  above.  When  any  Doubts  arife  in  our  un- 
believing Hearts,  whether  there  be  any  fuch  flate  or  no, 
'cis  no  fmall  helo  to  Faich,  to  underfland  of  (brne  ihac  are 
Jn  adual  poUeflion  of  it.  God  has  a  Heaven  of  Blils  for 
Saints,  we  need  not  queftion  it,  Angels  are  already  in  ic ; 
Jbey  always  behold  the  Face  of  God  tn  Heaven.  The  grand 
encouragement  the  Apofile  gives  Believers^  to  affure  them 
oUheir  future  Blifs,  is,  That  C/jri/?,  their  Head,  is  gone  be- 
fore, as  their  Harbinger  or  Fore-runner,  H^h,  6.  20.  Whi- 
ther the  forerunner  u  for  its  entred.  And  fays  Chrift,  I  go  to  jol-,  14.  2- 
prepare  a  place  for  you.  This  is  our  heft  Evidence,  that  Hea- 
ven is  no  Fancy  ^  and  'tis  (ome  further  help  to  our  Faith, 

that  'tis  the  place  of  the  Angels  fettlement. 

2.  This  may  fei  ve  to  fweete?j  and  endear  Heaven  to  us, 
and  make  us  more  to  deiire  it;  becaufe  when  we  come  to 
Heaven,  ws  fhall  there  have  fellowlhip  and  acquaintance 
with  thofe  Hods  of  blefled  Angels,  which  now  ws  believe 
on  good  grounds,  but  cannot  fee. 

It  is  mention  d  as  a  confiderable  part  of  our  Hj?ppinefe 
in  Heaven,  that  we  Ihall  have  the  company  of  Angels 
there.  IFe  are  c^me,  fays  tlie  ^pofile,  to  an  innumerable  ^l<-^'  12.  22, 
coTKfany  of  Angels.  He  mentions  the  compar;y  of  the  blef-  ^3. 
led  God,  of  Jef^i  Chrifi  the  Redeemer,  of  the  S pint 5  of  jttft 
menT^adeptrfetf,  yea,  of  the  general  Aflembly  of  them,  we 
fliall  fee  them  all  together,  all  that  ever  were  in  the  World, 
we  fhall  have  the  comp^.ny  of  rhem  all:  Thefe  he  men- 
tions as  all  concurring  to  the  making  of  the  bleffednefs  of 
that  frate  compleat  •,  and  among  the  reft,  he  puts  our  'itV 
lowdiip  with  an  innunierable  company  of  Arngels. 

Oh,  what  a  bl:;ifcd  Day  will  that  be,  when  all  rhcit; 
fliall  meet  togethtT  1  'tis  uncunceivable.  It  does  not  appear 
((ays  the  Apofllt)  what  -we  fljJlbe  ;  that  is,  not  fuliy  ap- 
pear :  Suchbleiled  company  muit  needs  add  much  to  tt.c 
BielTednefs  of  Che  Stare,  CHAP. 


^o  ^  Difcourfe  of  At^geh, 


c  n  A  p.    IV. 

§  I.  Of  the  Mijjion  of  Angels  5  Who  fends  them  5 
From  whence  they  arc  fent^  and  whither,  §  2.  Whe- 
ther they  had  been  fent  to  m'jnjfier  to  Alen^  if  Sin 
had  not  enter  d  into  the  World,  §  3,  That  the 
Lord  Jefus  Chriji  made  way  for^  and  procurd  this 
great  Benefit  for  Men  5  and  how,  §  4.  That  An* 
gels  are  Chrift'i  Miniflers^  and  minifter  under  hk 
Condntl,  J  5.  That  it  k  meet  it  JI)onld  be  fo. 
§  6.  Two  Ends^  ejpecial/y  for  which  God  would 
have  Angels  to  be  under  ChriU  3  with  Z)fes, 
§  7.  What  God's  fending  Angels  imports^  and 
how  God  fends  them, 

S  E  C  T.    I. 

Hitherto  of  the  Exifience  of  Angels,  and  of  their  Na- 
tures^ Troperties,  and  Qualities  ;  next  of  their  Miniliry, 
How  they  are  Spin>i,  hach  been  (hew'd,  now  muft  I  fliew 
how  they  are  Mmiftring  Spirits. 

Here  two  things  are  to  be  confider'd  :  r.  Their  Mffion. 
2.  Their  IVork  and  Imfloyment. 

I.  Th€\v  Mifion.  My  Textfaith^  they  are  fent  forth, 
'Tisnot  expreisd  by  whom,  nor  whence,  nor  whither  : 
But  wherever  theie  is  a  fending  forth,  there  muft  be  fome 
one  that  fends,  and  there  muft  be  Terms  to  which  the 
Miflion  relates.  There  muft  be  fuppos'd  the  Terminus  ci 
quo,  and  rhc  Term'mm  ad  quern :  If  the  Angels  be  fent  forth, 
it  muft  be  from  fomewhere,  to  fbme  otherwhere  ;  but  of 
this  thi  Anfwer  is  not  difficult. 

I .  He  that  fends  them  is  Goethe  Father ^^nd  Jeft4s  Chri/l 
the  Redeemer  J  who  (as  I  (hall  fliew)  is  m.ide  the  Head  of 
Angels.  God  fends  them  forth  by  Jejw  Cbrtft  ;  none 
other  can  be  fuppos'd  to  be  fuperiour  10  Angels,    and  to 

have 


their  Nature^   Office  and  Mintjliy.  t  ^ 

have  Power  co  fend  dv:m.    They  are  Gods  An^ch,  anu 
he  gives  them  their  Change*,  Vfai  91.  ir. 

2.  The  Itrmwm  a  efuo,   from  whence  he  fends  cnem ,  is 
the  Emperc^i I  Heaucn^  or  the  Muaven  of  thi  Builkd,  wr.c.c 
is  their  Habic.uion^  and  where  they  wetecie.ited,  or  to 
which  they  were  advanc  d  jfcer  the  Fall  olthe  Apoftate 
Angels  :  There  the  Bls:n:id  Angels  Itand  before  God.  and 
behold  his  Face.     Ikaven  is  their  proper  home, and  there 
(no  doubtj  they  have  Work  co  do,  but  what  tis,  we  iVIo'- 
tals  li.tle  underfland  :  only  we  find  by  maf:y  divine  tefti-  ^^^   ^-  3- 
monies,  that  they  are  prai/ing  of  God  there.     No  qacflion  ^""l'  ^'   ' 
they  have  moft  intimate  and  bleffed  Communion  wich  hti  ^^^,1*  ('02/20 
great  God  ;  their  beholding  his  Face,  M^;.  18.  imports  no     21. 
Icis;  but  fully  to  declare  what  palTc:s   between  them  c-'nd 
God  above,  what  Addreftes  they  make  to  him,  a^id  what 
Communications  they  have  from  him  ;  chis  is  above  ttie 
power  of  any  mortal  man.     When  we  co^ne  to  Heaven, 
to  be  of  the  company  of  thofe  Bleffed  Spirits  (as  all   true 
Believers  Ihall  at  lafl)  then  Ihall  we  fee  and  underiUr.d 
more  of  if.   But  befides  the  blifsful  Work  of  Angels  above, 
God  has  Work  for  them  elfewhere  to  attend^  to  which  he 
(ends  them  forth. 

3.  The  place  to  which  he  (ends  them^  is  this  lower 
World,  the  Habitation  of  Men  ;  here  has  God  Work  for 
them,  if  net  fo  honourable  as  that  above,  yet  fuch  as  they 
attend  with  great  alacrity  and  delight.  Some  may  think 
it  mufl:  needs  be  to  the  Angels  lofs  to  leave  Heaven,  and 
God's  Prefence  there,  to  follow  Bufinefs  in  this  lower 
World,  and  to  wait  upon  Men;  but  no  fuch  matter.  They 
count  it  no  lols  to  follow  their  Mafter's  Work  wherever 
it  lie  :  and  while  they  are  doing  it,  they  (fill  behold  God's 
Face,  as  well  as  when  at  home  in  Heaven.  Saints  here 
oft  Earth  can  enjoy  God  in  the  works  of  their  Secular 
Galling',  as  well  as  in  the  exercifes  of  his  Immediate  Wor- 
ship ;  And  fliall  we  think  Angels  cannot  enjoy  God  in 
their  Work  here,  as  well  as  in  chat  above  ? 

You  fee  then  v^ho  fends  Angels,  and  -wkence^  and  wbitk^r 
they  are  lent :  Tis  God  fends  them  from  Heaven,  down 
into  this  lower  World  ;  Into  a  finful  and  miferable  World 
God  fends  them^  and  that  for  the  relief,  help,  and  con- 


74  *       A  Difconrfe  of  Angds^ 

du(5i:  of  finful  men.  Oh  the  boundlefocfs  of  Divine  Good- 
nefs  ^nd  Mercy  I  how  worthy  is  it  to  be  admir"d  and 
adofd  by  us  I  What  ii  man,  ffays  the  Pfalwifi)  that  thou 
art  mindful  of  him  :  and  the  [on  of  man,  that  thou  vifitejl 
him  ?  For  God  to  fend  any  to  look  after  (Inful  men,  is 
much  ;  but  for  him  to  iciploy  fuch  excellent  Creatures  as 
Angels  are,  his  pi  hue  MiniRers  of  State,  to  fend  fuch  forth 
for  men,  tor  finful  men,  iu;e  this  is  wonderful. 

Yet  God  hAth  dons  not  only  this  for  men,  but  that 
which  is  more  ;  he  hath  fent  his  only  begotten  Son  inro 
the  World,  to  take  our  Nature,  and  to  humble  himfclf  to 
the  forui  ofaServantj  that  he  mi^ht  become  the  Author 
ol  Salvarion  to  all  that  fliould  believe  in  him  :.  This  is . 
more  v^ond^rful,  and  let  it  have  the  chief  room  in  our 
Hearts :  But  next  to  this,  let  God's  fending  of  /Vngel:  he  . 
ihought  of  with  moft  wonder  and  thankfuinet. . 

SECT.   IL 

TIS  a  Quefiion  which  (without  offence)  we  may  en- 
quire into,  fo  it  be  with  Sobriety,  Whether  if  Sin  had - 
not  tnterd  into  the  IVorldy  hut  all  the  Angels  had  kept  their  firft- 
.     o         eftatey  and  wan  continued  in  Innocency^  the  Angels  would  hz%e 
ken  fent  forth^  as   now  they  are^  to  minifier   tn  this  'vlfihk 
World  ? 

-Angels and  Men,  by  the  Law  of  their  Creation,  were 
two  diftinc^  Worlds,  far  diilant  one  from  the  other :  the 
proper  Habitation  of  Angels  was  Heaven,-  and  therefore. 
Tode  6,  t^^y  ^^^  caird   the  Angels  of  Heaven  :  the  Habitation  of 

Alat.  34.  ^6.  Men  was  to  be  here  below,  on  this  Earth.  Now,  had  not 
Sin  enter'd,  and  made  fuch  a  breach  as  it  did  in  God*s 
Kingdom,  both  above  and  below,  it  may  be  thought  that 
(for  ought  we  certainly  know)  Angels  might  have  kept 
Heaven^  and  Men  this  Earth,  living  as  twodiffind  King- 
doms, that  have  no  Commerce  one  with  the  other. 

'Tis  not  good  to  be  poficive  in  things  not  clearly  revea- 
led, but  this  feems  evident :  Had  not  Sin  enter'd  into  the 
World,  there  had  not  been  all  that  need  of  Angels  here 
chat  now  there  is,  nor  would  they  have  had  the  work  to 
do  that  now  they  have.    Yea,  (uppofing  the  Fall  of  feme, 

of 


their  Nature^  Office  and  Minijiry.  y  ^ 

of  the  Angels  «*ncl  chefc  permitted  to  tamper  wi(h  Men, 
(as  we  knciv  the  Devil  did  wich  our  firlt  Parents  in  the 
lUte  of  Innocency)  tho'  there  would  have" been  more  rea- 
Ibn  for,  and  need  of,  the  MiniOry  of  the  good  Angela  thcin 
oiherwile,  (lor  if  God  fuffer'devii  Angels  to  oppo!e  Mar.'a 
h^ppincls/twould  have  been  moll  congruous  tohisGood- 
neis  to  appoint  good  Angels  for  Man's  aid^  /.nd  Mm 
would  have  needed  it)  yet  Angels  would  not  have  hid  all 
that  Woik  to  do  here  which  now  they  luve,  nor  v;oidd 
there  have  been  altogether  (c>  much  need  of  t!\em  as  now 
there  is.  Tliis  cannot  well  be  denied.  However,  ic  (eems 
alfo  very  probable  at  leaf},  if  not  certain,  that  if  things 
had  continued  in  their  primitive  (hte,  ns  they  came  out  of 
the  Creatoi's  hands,  Angels  would  not  have  liv'J  ucter 
Grangers  to  this  vifible  World,  and  have  had  nothing  to 
do  in  it. 

The  whole  World  is  made  fo  com  pad  and  united,  that 
no  part  is  to  be  thought  to  be  made  to  exilt  (o  fcparate 
from  the  reO,  as  to  have  no  communion  with  the  lame. 
We  Teethings  fuperiourare  made  to  operate  on  things  in- 
feriour  ;  and  it  is  probable,  the  more  excellent  an/  Nature 
is,  by  io  much  the  more  clofely  is  it  united  to  the  reff, 
and  fo  much  the  more  powerfully  and  condantly  does  i: 
operate  on  things  beneath  it.  The  great  God  himfelf, 
who  is  infmitely  above  all,  yet  is  he  in,  and  worketh  in 
.  all  things  in  Heaven  and  Earth.  Therefore  moft  likely 
'tis,  as  God  made  the  Stars  (at  a  great  diftance  from  us) 
not  only  to  be  gaz'd  on,  but  to  have  their  Influences  on 
Vlants  and  Animals^  ^o  he  made  the  Angels,  that  are  higher 
than  the  Stars,  for  Ibme  Service  in  the  Woild,  to  be  hflru- 
ments  of  his  ProvUence  in  it. 

And  certain  'tis,  the  Angels  had  knowkdg  of  this  lower 
World,  and  did  contemplate  the  Glory  o^  God  in  it,  as 
Toon  as  it  was  made,  and  before  Man  had  ilnn'd  ;  for  God 
himfellf  fays,  That  when  the  Corner- ikne  of  it  was  laid, 
the  morning  Stars  Jang  together^  and  the  Sons  of  C  a  fl)Outed  fir 
jey.  Tis  generally  agreed  on,  that  by  the  mor-nngStarsy^^^'^^'' 
and  the  Sons  of  God,  are  meant  the  holy  Angels  :md  they 
prais'd  God  in  this  vifiblc  World  when  God  madv  ity  there- 

L  2  fore 


7^  A  Difconrfe  of  AngeJs^ 

fore  they  had  Knowledg  of  it,    and  Love  to  it,    and  to 

Man,  the  chief  of  God's  Creatures  in  it. 
^'/j ',/;,' '3'      Wherefore  it  is  very  probiWe,  (if  no  more)  that  had 
not  Sin  enter'd  into  the  World,  Angels  would  have  had  a 
Minifiry  here,  tho*  not  every  way  the  fame  that  it  is  now: 
and  Man  would  have  had  great  benefit  by  them. 


a.  4.  id  2. 


B 


SECT.    III. 

UT  tho'  this  be  true,  yet  nmft  it  be  acknowledged, 
that  Man  by  his  Sin  forfeited  his  Right  to  this,  as  well 
as  all  orher  Privileges  granted  him  in  his  Creation,  fothat 
the  Angels  being  lent  to  minifter  to  Men  (ince  the  Fall^ 
mufi  be  on  foms  new  account,  and  this  is  well  worth  our 
enquiiing  after, 'uiz,.  by  whom,  and  by  what  nieans  this 
gre.u  Benefit  is  piocur'd  for  Men  :  Of  which  in  the  enfu- 
ing  Sedion. 

Mankind  being  by  Sin  turnd  from  God,  and  fallen 
under  his  Difplcafure  and  Curie  ;  and  Death  being  made 
his  due  by  a  juH:  and  righteous  Law^  wecanno:  conceive 
hovv  it  can  c onfift  with  his  Wifdom  and  Jufiice  (as  a  Ru- 
ler) ro  receive  them  into  his  Favour,  and  grant  them  fo 
great  a  Privilege  as  is  the  Miniflry  of  his  Angels,  without 
/ome  reparation  firft  made  to  his  Honour  for  the  Sin  of 
Man,  and  without  fome  provifion  for  the  recovery  of  men 
cue  of  Sin,  firft  either  made  or  undertaken. 

Nor  can  we  imagine  how  the  holy  Angels  could  be  wil- 
ling to  undertake  fuch  a  Service  for  Men  in  a  ftate  of  Re- 
bellion. Angels  could  never  be  willing  to  befriend  God's 
Enemies,  a  Reconciliation  being  not  firft  made  or  under- 
taken. 

The  firfi  Ad  of  the  Angels  that  we  read  of  (after  Man 
Iv.d  nnn'd)  was  an  ad  of  Hofliiity.  God  turn'd  our  firft 
Parents  (when  they  had  finn'd)  out  of  Paradife,  and  pre- 
en.  3.24.  j^^j^^iy  thz  Ckeruhws,  or  Angels  wttb  a  flaming  SworJ^  ap- 
pear to  keep  them  out.  Man's  Sin  ifands  in  the  way, 
both  of  Gods  granting  fuch  a  Commiffion  to  Angels  as 
now  they  have,  and  of  their  cheerful  accepting  of  fuch 
an  Im])loyment.    Now  'tis  worth  enquiry  how,  and  by 

whom 


17 


their  NatHre^   Office  afjd  Minifiry. 

whom  way  is  made  for  the  grant  of  this  great  Blefling  to 
Mankind. 

For  fjtisfic^ion  herein,  you  m\i{\  know  ^  when  there 
w«  [b  great  a  chan^^e  made  by  the  Sin  of  Ang^^l?,  and 
Men,  (all  Mankind  having  fallen  from  God  iiuhe  Sin  of 
our  firit  Parents,  and  a  great  pa'^t  of  the  Angels  having 
fjnn'd  before,  and  left  their  habitation)  it  plea^'d  the  All- 
wife  and  gracious  God  (  having  purposed  thereftoring  of 
fome  of  loft  Mankind)  to  ere<fT  and  cop.liirute  one  King- 
dom out  cfth:re  two  broken  and  diforder'd  ones,  uniting 
Angels  and  Men  under  one  comnicn  Head  and  Lord  of 
them  both  :  In  purfuance  of  this,  it  was  agreed  upon  be- 
twen  the  Fathtr  and  the  Son  in  the  blefled  Tnmty,  chat  the 
Son  of  God  Ihould  affume  the  Nature  of  Man,  and  in  ic 
fufTer,  fo  making  atonement  for  Sin.  This  God  the  Fa- 
ther appointed,  and  God  the  Son  confentcd  to,  and  God 
was  in  Cbrtfi^  reconciling  the  World  to  himjelf,  as  the  Apo^U 
fays,  2  Cor,  f.  I  p. 

By  this  means  Sin  is  taken  away,  the  only  hindrance  of 
Good  to  be  communicated  to  men.  Sin  made  a  fad  and 
lamentable  breach,  borh  between  Gnd  and  men,  and  be- 
tween men  and  Angels  too,  yea,  and  between  men  and  all 
ctner  Creatures.  All  the  Creatures  muft  needs  be  againlt 
man,  when  man  came  to  be  againfi  God. 

Now  the  Lord  J^lus  Chrilt,  the  Eternal  Son  of  God, 
was  (ent  to  make  Peace,  and  he  came  in  the  fulnefs  of 
time,  and  did  efT^-d:  it,  by  oifering  up  himfeif  a  propitiato- 
ry Sacrifice  on  the  Crofs  :  He  became  Jm  for  w^  that  we  might  ^  '"'  ^  '"^^ 
he  made  the  righteoulncfs  of  God  in  hiw.  This  being  done, 
God'j  Juftice  is  fuisfied,  and  his  Wrath  appeas'd,  yea,  and 
at  once  man  is  reconcil'd  to  God,  and  to  the  holy  Angels 
too.  And  this  we  have  very  plainly  and  fully  laid  down 
by  the  Apoflle,  in  that  rtott^d  pl.;C.%  the  expiicaticn  of 
which  hatli  feem'd  very  difhculr,  for  war.t  of  noting  this 
Truth,  which  we  have  before  us;  'ci%  Col  r.  20.  And 
(  halving  made  peace  thro  the  blrod  of  hi4  Qru^  )  h  him  to  re- 
concile all  thttgs  unto  bimjelf]  by  hiwy  I  fay,  whether  they  be 
things  in  Earthy  or  things  in  Heaven.  Tie  Apnille  /peaks 
here  of  the  reconciling  of  men  tD  Gnd  by  die  Dearh  and 
Paffion  of  Ji'jw  Chrijl.^  but  thij  is  not  all  ihac  u  in  rhe  Text. 

Here 


7^  ADifcoHrfe  of  Angels^ 

Here  is  mention  (if  you  weigh  it)  of  reconciiing^men  to 

tlie  Angels  too  ;  for  as  by  things  in  Earth  we  are  to  under- 
i\m6  min,  fo,  by  thingi  m  Heaven,  we  are  to  und^rftand 
yhigels.     Now,  the  Apoftle  cannot  mean,  that  Cbn^l  (uf- 
fer'd  to  reconcile  Angels  to  God^  for  there  had  never  been 
any  variance  between  God  and  them,  they  had  never  been 
out  one  with  the  other  :  But  as  there  was  by  Sin  variance 
between  God  and  men,  lb  was  there  alio  between  Angels 
and  chem,  and   Chrift  made  up  all  Differences,   taking 
away  Sin  the  caufe  of  them      Not  that  Chrift  came  to 
make  fatisfadion  to  Angels,  but  let  man  be  once  reconcil'd 
to  God,  Angels  prefently  fall  in  wich  him.     So  he  is  (aid 
to  reconcile  things  tn  Earth,    and    things  in 
l^aftum  eft  beneficio  Redcm-     Heaven.     And  this  1  take  to  be  the  proper 
ptons    ut   reconciliatis  Eleftis      .  ,  .  r    i      -n  i    / 

cum  Deo,  amicitia  quoque  inter  l^^P^  ^"^  meanmg  of  the  Text  •,  and  (o 
Angelos  &  homines  renovata  many  Divina  oi  good  note  expound  ir. 
efl.  Aug.  And  again,  Quoir.odo  Nor  does  it  oppofe  this  Expofition,  that 'tis 
picificantur  cxrleftia  nifi  in  no-  ^.jj  q^j  reco>iotled  to  himfelf :  for  \to  him^ 
bis,  id  eft  concordando  nobif-      /  j/tt        ,  •  r    i      r> 

cum.  Q^Wm^x^UmngtheText,  Ml  "^tes  not  the  term  of  the  Reconci- 
mentions  the  Opinion  0/ Auguftin  liation,  but  the  end  of  it.  And  the  mean- 
atu-i  Bucer  to  our  prfofe,  and  not  irig  is,  for  himfelf,  that  is,  his  own  Glory, 
only  apnoves  it,  but  iili  fates  it  God  did,  by  Chrifi ,  make  all  Friends. 
by  a  Similititde  m  hmcL  i.  Per     tt^  >-^/wil'  jt^  u 

Chriftumamicitia  inter  homines  Hereupon  Chnfi  havmg  made  Peace,  there 
-Sc  Angelos  renovata  eft.  2.f??c^.      remains  norhmg  either  to  hinder   G^xls 

granting  Sinners  fuch  a  Favour  as  h  the 
guardianfhip  of  Angels,  or  to  hinder  Angels  from  the  wil- 
ling and  cheerful  accepting  of  fuch  a  Charge.  God  is  re- 
Iblv'd  to  beftow  nothing  on  Sinners,  but  in  and  thro*  his 
Son  Jefffs  C(6r;/,and  upon  his  account  ^  and  fo  this  grand 
privilege  it  is  a  part  of  his  acquifition  andpurchafe. 

This  great  Truth  of  Angels  minifying  to  men  in  and 
thro' Chrift,  was  firft  reprefented  to  the  Patriarch  7j^o/> 
in  a  Vifion,  as  he  was  going  to  Vadan-Aram,  Gen.  28. 1 2. 
yacob  dreamed,  and  behold  a  Ladder  fct  upon  the  Earthy  and 
ihe  top  of  it  reached  to  Heaven,  and  behold  the  Angels  of  God 
afccndmg,  and  dejcendwg  on  tt.  The  Lord  J  ejus  Chrifl  is  this 
Ladder,  and  by  him  is  made  the  Angels  way  from  Heaven 
to  Ea:  ih.  Chrifl  is  the  way  in  which  they  go  and  conu  to 
Sinn3r5.  And  our  Suviour^  Speech  to  Nathanael.\M(.U  (uo 
doubt)  refped  to  this  Vilion  of  Jacob^'wh^n  he  fays,  Here^, 

after 


their  Natnrcy    O^ie  afid  Mitiifay.  7P 

after  yj  jLaH  fie  Hsavcn  open,  and  the  Angds  of  God  flficvdtn^ 
avJ  (Itjcending  on  the  Jon  of  wan,   foil.  i.  5- 1.      AfcCnding  an  J 
dclcending  on  him,  how  fo  ?  S  me  would  refer  (his  unto 
luch  Appaiitions  as  were  ot  Angels  minilhing  ro  Chnfi:  ac 
h\sPaJJioii^Rpfi{rreci!cn,   and  Ajctnpcn.     Bur  wiih  what  pro- 
priety of  Speech  can  tlie  Angels  (in  thole  inflances)  be 
laid  to  afcend  and   defcend  upon  him  ?     'Tis  triiCj  they 
may   be  laid   to   have  defcended  upnr.  him,  but  how  to 
af.cnd  and  defend  iiprn   liim  r     We  cannot  fairly  ex- 
plain this,  but   by   relcnlnjj   ic  to  J accl/.        ^^^^^^^  .^^^^.,  ^dillam/.. 
\  ilion  ',  as  there  the  Ang:ls  were  ken  ro     ,,r^  Sc:ihn\,  Gen.  28.    Vcre  in 
afccnd    and    defcend  on    a   Ladder   that     c/;>7/?o  prffflaturcuod  ibiobum- 
reach'd  from  Heaven   to  Earth  ;   fo  in  tiie     bratum  cH:.    Coeinrum  jjnuam 
Gofpel  tlu.l  it  be  difcovefd,  that  the  Son     P.^^  ''''>^'  r'V'^'^i-n'in'^ 
ot  Man  IS  this  Lalder,  atKl    that  it  is  on     cuflodes  &:c.  Cali. 
him  that  the  Angels  afcend  and  defcend, 
to  minifier  to  men.     This  is  the  wondeiiul  thing  that  our 
Saviour  tells  ISJatkanael  they  (hculd  hereafter  fee.     [  Jacob 
had  it  represented  in  a  Villon,  that  the  Angels  a'ccnded 
and  ^lelcendcd  as  on  a  Ladder  ,  that  they  were  appoint- 
ed  of  God  to  be  miniliring  Spirits,  for  the  good  of  his 
People  :  But  that  wliich  they  ihculd   come  to  lee  lurther 
by  the  Gofpel,  was,  that  the  Son  of  Man  is  the  Ladder  on 
which  they  aicend  and  defcend  .-^  namely,    that  all  the 
good  that  comes  to  men  is  only  by  Jefui  Cbnft^  and  that 
Angels,  that  are  the  Inftruments  and  Servants  of  God's 
Providence,  do  go  and  come  by  him. 

Oh,  how  doth  this  exalt  and  magoifie  the  Grace  ofGcd 
that  is  by  Jsfits  ChriH  !  'Tis  great  pity  luch  a  Truth  as  this 
(hould  lie  in  oblcurity,  that  fb  much  conduceth  to  the 
fetting  forth  of  Chrili,  and  what  he  has  done  for  us.  We 
fhall  never  fully  underftand  what  we  have  by  him,  till  we 
come  to  Heaven  •,  much  will  lie  hid  from  us  here  after 
our  mofi  diligent  enquiiies;  .£/e  i^^r-^  ric/'/^^'f;,  &c.  But 
let  us  get  to  fee  as  much  as  we  can  :  What  we  have 
no  dil^inc^  knowledg  of,  we  cannot  duty  praife  him 
for. 

Now  pray  note,  am.ong  the  many  great  Benefits  that 
we  have  by  Chrifi,  and  do  magnifie  him  for,  how  rarely 
do  we  hear  any  thing  of  this  rich  and  glorious  Atchicve- 

menc 


8o  A  Difcourfe  of  Angels^ 

mentofhls^  our  Peace  and  Friendlhip,  with  thofe  nume- 
rous Hofts  of  blelTed  Spirits  above  ?     1  confefs,  'cis  enough 
2  Cor.  5.  ip.    to  ravirti  our  Hen  rs  to  h:ar,  that  God  was  tn  ChnjI:  reconci- 
hng  the  IVorld  to  bimfelf :  No  Enemy   can  hu^c  us  when 

Rom.  %.  Pacaro  Deo         ^^^  ^^  ^^"  ^'^^'^^  5    ^ur,   you    know,  chs 

Pacata  Tunc  omnia.  Apolile  commendis  Pe.^ce  with  men,  as  a 

thing  worthy  to  be  purlued  ^  Foliow  peace 

Hcb.  12. 14.  -w'uh  fiR  men.  No\a',  if  Pe.ice  and  Friendfhip  wich  men  be 
ibch  a  defirnble  Bluffing:,  what  i^  Friend Ihip  with  the  ho- 
ly Anf^els  ot  God,  who  are  (o  excellent  in  nature,  fo  many 
in  nu;nber,  fo  great  in  power  ?  To  be  brought  into  friend- 
fhip and  fellowlliip  with  thcfe,  to  h^ve  eheir  Company, 
Love  and  Care,  undoubtc^dly  (next  to  fellow  (hip  with 
God,  and  Chrift,  and  the  ^pi^itj  there  is  i^ohing  in  the 
v/hole  World  we  have  reafon  fo  much  to  value,  nothing 
wherein  we  have  reafon  to  punce  (o  much  comfort  and 
confidence  as  this 

Now  this  is  one  of  the  Benefits  we  have  by  Chrift.  'Twas 
he  that  turned  the  Hearts  of  thofe  blelfed  and   b;:neficcnt 

Gen.  3. 24.  Spirits  towards  us.  When  Man  had  finned  the  AngeU 
were  prefently  in  arms  againft  him  :  But  no  fooner  was 
the  great  M^ftcry  of  Cbri^  difcovered  to  them,  but  all 
hoftile  Difpofitions  were  laid  afide.    The  Apoftle  fays  of 

I  Tim;  3. 16,  Cbrtsf^  God  njamfefted  in  the  flefh.,  that  he  was  feen  of  An- 
_  gcls^  no  doubt  he  was  feen  of  them  in  that  fir  ft  Promife 

of  him,  Gen.  ;.  15.  if  not  before,  and  this  made  them 
hearty  Friends,  and  willing  to  be  for  us,  under  Chrifiy 
their  Head,  and  ours.  Oh  let  not  C^ri/^lofe  the  Honour 
of  this  great  Atchievement  of  his.  'Tis  he  has  procured 
the  Angels  for  us.  He  is  the  Ladder  Jacob  fjw.  God 
open  the  Eyes  of  our  Faith  to  fee  the  Angch  ^fcending 
and  delcending  upon  him.  Angels  come  down  to  u?, 
by  the  fame  way  that  we  (if  faithful  j  fhall  go  up  to  them. 
Magnify  the  Grace  of  Jefus  Chnff, 


SECT. 


their  Nature^   Office  and  Minijiry.  8 1 

SECT.    IV. 

AN  D  as  it  is  by  Jtfus  Chnfl^  thnt  the  Angels  Mlnli^ry 
is  procured  for  us,  ib  it  is  under  his  Condud:  chac 
they  go  torch  to  minifter.  He  is  m.^de  Lord  of  An{j*l$ 
and  thev  are  his  Agents.  Andhcc.iulc  this  contains  lin- 
guKir  Encoiir^gcnicnt  ia  it,  I  (lull  here  entertain  you  \ 
uhilc  with  an  Explication  and  Vindication  of  ChrilTs 
Power  ^nd  Authority  over  Angelf. 

When  the  Son  of  God  undertork  the  R'ldciiipdon  and 
Reconciliation  of  Sinners^  God  the  Father  was  relbived 
to  put  all  inro  h.is  hand<,  and  to  make  him  Lord  over  all  ^ 
not  only  over  Men  for  whom  he  undertook  to  luffer,  but 
over  Angels  too.     He  purpofcd  to  gather  both  Eled  An- 
gels,  and    Men   into  one   Kingdom,  which  were   origi- 
nally two   dilfind  Kingdoms,  He  purpoied  to  unite  (he 
Ele^t  of  borhj  to  make  one  Kingdom  and  Family,  as  (he 
Apoftle  tells  us,  Efhef  i.  le.  That   he  wight  gather  together 
tn  one  all  things   in  Chrtff,  both  which  are  in  Heaven,  nnd 
•which  are  on   earth ,  even  in  him.     God    would    unite  An- 
gels and  Men  mChrifl,  making  them  one  Family^  there- 
tore  are  they  called  the  whole  family  m  Heaven   and  Earth.  Coi.  g.  i  < 
They  are    to    conftitute   one  Kingdom,  or  Family,  ^.nd 
the  Lord  Jefut  Chrtft,  is  to   be  over  them  and  govern 
them  as  his  Subjeds.     Yea  and  all  things  and   Perfbns, 
are  to  be  fubjedl  to  him.     This  we  have  from  Chnji  him- 
felf,   Matt,  28.  18.  Ad  pwer  it  given  unto  me  in  Heavtn  and 
Earth.     All  Power,  and  all  Power  in  Heaven  and  Earth, 
that   is,  over  Angels  as  well  as    Men,  all  are  made    his 
Subjedls,  of  Right,  tho'  all  do  not  conlent  to  his  Rule, 
as  the  Ele(5l  do,  and  are  therefore  peculiarly  called  his 
Kingdom.     And  this  Power  is   faid  to  be  given  him,  as 
'tis  alfo  fiid  by   the  Apofilc,  Phil  2.  9.  to  nore,  that  he 
rpeaks  nor  <.f  the  Power  that  he  has  as  GoJ,  for  that  he 
has  by  Nature,  but  this  he  has  by  Gift.     He  (peaks  there- 
fore of  a  Power  bellowed  on  him  as  Mediator.     And  that 
this  extends  to  Angels  as  well  as  Men,  the  ApoHle  Vetcr 
does  mnie  exprefly  tell  us,  who,  fpeaking  of  Chri(l,  fays, 
Ht  is  gone  into  Heavm  and  u  on  the  right  band  of  God^  An- 

M  gdi 


Sr2  A  Difcourfe  of  Avgels:^] 

gels  afjcl  Authorities   and  ?o'*vers   being  made  [uhjeB  to  Lim, 

that  is,  all  Orders  and  Ranks  of  Angels  vvhatloever.     So 

alio,   P/;//.  2.  9,  10.   fVbtrcfcre  God  hath  bt^LJy  exalted  htm^ 

and  given  him  a  Name  above  every  name^  that  at   the  JName 

of  Jtfus  every  knee  fljottld  how  ^  of  things  m  Heaven^  and  things 

m  Earthy  and  things  under  the  Earth.      Hf,  that  is,  God  the 

Father,  bath  given,  'Tis  of  the   Power    he   l^ath  by  Gifc 

he  fpeiks.     Him  ihat  is  the  Man  ChrtCf  Jifia.     A  Name 

that  is    Power  and   Authority,  and  Eminency.     7bat  at 

the   name   of  JeJttA   every   knee  Ih all  how,  tliat  is,  that  unto 

him,  thus  advanced,  oi  God,  every   Creature   ihould  be 

fubjed.     WhethvT    things   in   Htaven,    that   is,  the  holy 

Angels,  or  things  in  Earthy  that   is,  Men  and  all  other 

Creacurcson  Earth;  or  things  undtr  the  earthy  that  is  De- 

'vils.     So  that  by  this  Text  it  appears  that  not  only  the 

good  Angels  but  the  evil  Angels,  or  Devils  alfo  are  fub- 

jeded  to  him.     And  lo   are  wicked  men  aUo,  but  they 

are  Rebel- Suhjethy    and  Chnft  fhail    reign   till  he   hath 

ivCpr.  15-  25.  brought  all  thefe  his  enemies  under  his  feet.     Devils  and 

wicked  Men  are  de  jure  Chrift's  Subjeds.     And  over  the 

Devils  C^r/i/  exerciied  a  Power  when  he  was   hereon 

Earth,  commanding  them  to  come  out  of  the  poflefTedjand 

they  were  at  his  beck  :  And  in  the  end  of  the  World  he 

fliall  adjudge  both  them,  and  all  wicked  men,  unto  ever- 

lafling  Torments. 

One  Text  more  I  (hall  alledge,  in  which  you  may  fur- 
ther obferve,  that  the  Authority  that  is  given  unto  Chrtjt 
over  Angels,  is  for  the  fake  of  the  Church,  and  has  a  fpe- 
cialrefped  unto  the  Salvation  of  men.  Tis  EfheJ.  i.  21^ 
22.  And  hath  f tit  all  things  under  hit  feet,  and  given  him 
to  be  Head  over  all  things  to  the  Church,  His  Headfliip 
over  Angels  and  all  things  elfe,  is  in  order  to  his  gather- 
ing, pre(erving  and  glorifying  of  his  Church. 

By  thefe  Scriptures  it  appears  that  God  the  Father 
hath  granted  unto  Jefw  Cbnfi  a  Soveraignty  over 
Angels. 


S  E  C  T. 


their  Nature-,  Office  and  Minijiry.  83 

SECT.     V. 

NOW  as  for  the  Congruity  and  Equity  of  the  ^r.iii: 
this  Power,  know,  that  ic  is  founded  immediately 
in  C/6r;y?s  undertaking,  and  interpofing  to  recover  whac 
was  lolt  by  Sin-,  and  in  his  being  obedient  unto  Death, 
in  order  thereuntj.  This  is  given  by  the  ApolHe  as  the 
reafon  why  G.)d  advanced  livm,  Vbtl,  2.  9.  with  6,  7^8. 
Wherefore  God  hatb  hii^hly  exalted  bim^  vcr.  9.  Why  ?  De- 
caufeHd  being  in  the  form  of  God^  &:c.  he  made  himjtlf  of 
fjo  reputation  J  and  humbled  htmfilfy  and  became  obedient  unto 
deaths  even  the  death  of  the  Crofsy  therefore  God  highly  exalted 
him.  This  is  the  Reafon  that  in  this,  and  other  Places, 
is  given  why  God  conferred  this  Power  upon  Chnfi.  But 
befjdes,  'tis  not  to  be  doubced,  but  there  was  Ibme  fpecial 
advantage  that  was  to  accrue  to  the  Angels  by  JejusChnfl, 
Somewhat  over  and  above  what  they  had  by  Creation, 
they  were  to  have  by  J(fus  ChnH,  upon  the  account  of 
which  it  became  more  meet  that  he  fhouidbe  their  Lord. 

What  Benefits  the  Angels  have  by  Chnfi,  we  cannot 
fully  and  certainly  determine.  It  is  commonly  (aid  by 
Divines,  and  not  improbably. 

1.  That  they  had  their  Confirmation  by  Jefus  Chrift,  Qui  credit 
They  were  in  their  Creation  tho'  holy,  yet  mutable  homlnem  lap- 
Creatures,  as  appears  by  thofe  that  fell  :  And  thofe  that  [",'^;j  '^^^^Lo 
liood  might  have  fallen,  as  the  others  did,  till  fuch  time  as  ne  Ubcrctur, 
they  were  conftrm'd  by  Divine  Grace.  Now  this  Grace  &c.  Solvens 
was  by  Jefus  Chriff,  as  the  Apoftle  feems  to  intimate,  Co/.  il!um  &    fcr- 

I.  17.  where  he  fays  O^Chnft^  And  he  is  htfore  all  things, "^ 

and  by  him  all  things  confifl.     That  is,  all  ele<5l   Men  and 
Angels  confirt,  or  ftand  firm,  by  him. 

2.  It  feems  no  lefs  clear,  that  the  Angels  were  not  only 
fetled  by  JeJusChrifi  in  what  they  had  by  Creation,  but 
had  by  him  Ibme  fuperadded  Benefits  granted  them.  That 
they  had  (ome  further  knowledg  of  God  by  Jeiiis  Chrifl", 
may  be  infei'd  from  EfiheJ.  5.10.  where  the  manifold  Wif- 
dom  o(  God  is  faid  to  be  made  manifeft  to  them  by  the 
Church.  And  in  i  Fet»  i.  12.  'tis  faid,  IVhtch  things  the 
Angels  defre  to  look  into, 

M  2  That 


vans  iftum. 
Bern. 


8  4  A  Difconrfe  of  Arjgels^ 

Tha:t  they  had  not  the  Beatifical  Vifion  (which  now 
tbev  have)  originally,  ^nd  by  Creation,  is  thought  to  be 
tLffi.'cTviy  prov'd  from  Job,  1.18.  Ko  man  [  i-hU^  no  one, 
be  it  Man  cr  Angel]  hatb  [ecn  God  at  any  timc^  the  only  be- 
gotten fon^  Ti'bo  is  in  the  hojom  of  the  Fdtbery  he  hatb  declartd 
htm.  If  the  Angt-ls  had  (een  him  originally,  they  might 
have  d.'clired  him,  but  none  could  do  this  but  Jcfus 
Chrifi.  And  indeed  had  all  the  Angels 
PIen;orcm   Dei  cognidoncm,  fi-      y^^^     ^V    Creation,  the    Bleffed  Vilion 

chr.riumarrpiunr(Angeli)  8;,cir.     ot  God,  ihcy  could   not  any  of  them 

have  fallen,  for  where  this  Vifjon  is, 
the  mind  muft  needs  be  io  taken  up,  that  it  cannot  en- 
tertain fo  much  as  a  thought  of  any  better,  or  other  good. 
On  rhefe  ;iccrunts  there  is  a  Meetnefs  that  the  Lord  Je- 
(us  Chrili  Ihould  be  the  Head  and  Lor^Z  of  Angels. 

The  Dominion  and  Rule  that  he  hath  over  Devils, 
he  obtains  by  conqueft.  So  Col  2.  15".  Haviug  Jpoihd 
Frincipalities  and  Powers ^  that  is.  Devils^  he  made  a 
^ew  of  them  optnly ^  trtumphing  over  them  in  it,  i.  e.  in 
his  Crofs.  He  vanquifht  them  by  Dying.  And  they 
are  fubj;:d:ed  to  him  both  as  to  their  prefent  adings,  be- 
ing able  to  do  nothing  without  his  Permiffion,  and  as  to 
their  future  State  and  Condition,  which  Hull  be.  according 
CO  his  final  Judgment  unavoidably. 

SECT.    VI. 

FO  R  Two  ends  efpecially  would  God  have  the  holy 
Angels  to  be  under  Chrift   as  a  part  of  his  King- 
dom. 

I.  For  the  greater  Glory  of  his  Kingdom  to  which  this 
muit  needs  be  no  finall  acceffion,  that  fuch  excellent 
Creatures  as  Angels  are  Members  of  it;  of  which  more 
by  and  by. 

2  For  the  Help  and  Succour  of  if,  while  militant  here 
on  Earth.  For  in  its  militant  State  it  has  great  need  of 
the  aid  and  help  of  Angels,  and  therefore 'tis  fir  that  they 
Ih'juld  beat  the  command  of  Chrift,  whofe  Office  'tis  to 
bring  the  Faithlul  fafe  to  Heaven.  For  this  purpofe  it 
was  God  inverted  Chrift    with  fuch  Sovereign  Power, 

that 


their  Nature^  Office  and  Minijiry.  85  ' 

thar  he  might  ufe  ic  tliis  way.  So  fa>s  th-  Apoflle,  He 
gave  htm  to  be  Head  over  all  things  to  the  Churchy  that  is, 
lor  their  Sakes,  that  he  might  be  the  better  furnilhed 
to  conduct  theai  (afe  to  Heaven,  having  all  at  bis 
beck. 

Thus  you  fee  how,  and  on  what  account  the  Lordjefus 
Chrift  is  the  Angels  Sovtretgn  Lord,  and  Majier.  And  'tis 
under  his  Condud  that  they  are  miniihing  Spirits.  He 
fends  them  forth,  God  by  him.  They  receive  their  Or- 
ders imi-nediately  from  Jefus  Chrift^  and  a-.e  imployed 
by  him  in  all  their  Negotiations  in  the  World. 

Therefore  in  Ez^ekurs  Vifion,  Chap.  1.  We  read  that 
the  livwg  Creatures  (by  which  Angeis  are  meant^  did 
Jland,  and  move  "witb  their  faces  ftrttchcd  upwards,  that  is, 
they  looked  up  to  him  that  fate  on  the  Throne,  and  he 
that  late  on  the  Throne  was  Jcfus  Chrilt :  See  Ez.ek.1.11, 
Thus  -were  their  faces  and  their  wings  fir  etched  upwards,  (b 
we  ihould  read  the  Word.  The  Angels  keep  looking  to 
Chrili,  to  receive  Inllrudionsfrom  him,  being  purpoled 
to  do  nothing  without  him. 

Now  if  it  be  as  hath  been  (hewed,  how  full  and  plain 
is  here  a  Demonftration  ot  both  the  Glory  and  Strength 
of  the  Kingdom  of  Jefus  Chrill-,  unto  which  all  true  Be- 
lievers do  belong. 

The  faithful  Servants  of  God,  and  Followers  of  Jefus 
Chriff  here  on  Earth,  are  all  Chrift's  vilibie  Kingdom, 
and  thefe,  confidered  by  themfelves,  are  (uch  a  teeblc 
and  contemptible  Company,  that  God  calls  them  worm 
Jacoh.  Fear  not  thou  worm  Jacob.  What  is  more  weak 
and  contemptible  than  a  Worm  ?  And  fuch  may  the 
Kingdom  and  Church  of  Chrift  on  Earth  be  Ciid  to  be, 
in  all  rimes  and  ages  of  it,  confider  it  by  it  felf.  Yet  is 
the  Church  compared  to  an  Army  with  Banners,  and  this  Can:.  6,  4. 
muft  be  for  its  Beauty  and  Strength.  And  wherein  does 
this  Beauty  and  Strength  lie  :  No  doubt  chiefly  in  its 
Plead  the  Lord  Jtfus  Chrift".  He  is  glorious  and  mighty 
who  is  their  Soveieign  Prince  and  Ruler.  But  tho' the 
Churches  Glory  and  Strength  lies  chiefly  in  this,  yet  is 
this  (ome  Proof  thereof,  that  the  blefled  Angels  ot  Hea- 
ven belong   to  it,  and  are  a  part  of  Chrilts  Kingdom, 

I  Ley 


8(5  A  DifcoHrfe  of  Angels^ 

they  are   fellow  Subj«:6ts  with  the  defpifed   Servants  of 
Rev,  1$.  10.   Chrifi  on  Earth.     So  faid  the   Angel  to  John^  I  am  thy 
fellow  Servant^  and  of  thy  Brethren  that  have  the  testimony 
of  Jefus.     Now 

I.  This  proves  the  Glory  and  Beauty  of  Chrift's  King- 
dom. On  how  is  ihe  Kingdom  of  Chrifl",  yea  and  Chrill 
himfeif  flighted  by  the  Generality  of  men }  Chrift  is 
Pfal.  24.  7.  called  by  the  Pialmilt  the  Kin^  of  Glory^  yet  when  he 
came  in  the  Flefh,  he  was  little  efteemed  of.  The  Pro- 
phet Jfuah  prophetically  fet  it  forth.  He  is  defpifed  and 
**'  ^^  rejeBed  of  men.     We  hid  as  it  "were  our  faces  from  him.     He 

was  defpifed  and  we  efteemed  him  not.     The  People  lookc 
M^^'wV'  ^^    ^poi^  him    but  as  the  Carpenters  Son,     Thus  was  it  wliile 
^^^     '  ^'      he  was  on  Earth.     And  now  he  is  in  Heaven  how  little 
do  men  really   regard  him,  or  his  Laws  ?  Yea^  they  re- 
proach and  perfecute  him  in  his  Members.     But  when 
fuch  Wretches  as  now  do  fo^  /hall  fee  him  come  in  State, 
magnificently  attended  with  numerous  Hofts  of  Angels, 
what  thoughts   will  they  have  of  him  then  ^  They  will 
then  have  other  thoughts  of  Chrift  than  now  they  have, 
and  of  his  Followers  too,  that  now  they  fcorn  and  abufe, 
when  they   Ihall  fee  them  affociared   with  Angels,  who 
were  before  their  Guardians  and  Keepers,     The  bleffed 
Angels  in  Heaven,  and  good  Men  on  Earth,  they  arc 
allof  one  Family,  of  one  Company,  Fellow-fubje<5t:s.  Oh 
,what  an  Honour  muft  it    be  to  be  a  Chriftian  !  He  that 
is  fo  indeed,  is   a  Fellow  Citizen  with  Angels,  of  thac 
Kingdom  whereof  they  are  a  parr.     Grace  makes  a  Man 
fo.    When  yon  come  to  be   true  Believers,  you  come  to 
iHcb.  12.  22.  Fellowfhip   with  Angels.     So    fays  the  Apoftle,  fVe  are 
come  to  the  general  AJJemhly  of  the  firff-hm,  and  to  an  innw 
merable  company  of  Angels.     He  is  fpeaking  of  what  they 
come  to  immediately  on  believing.     Then  begins  God's 
Peoples  Communion  with  Angels,  tho'  in  an   infenfible 
way  ;  but   hereafter  their  Communion  with  them  fhall 
be  full,  and  clear.     Oh  what  a  Dignity  is  this ! 

2.  This  proves  the  Vower^n^S  Strength  ofChrifl's  King- 
dom, as  well  as  the  Glory  and  Beauty  of  it.     ChrilVs 
Kingdom  is  ftrong,  not   only   in  the  llrong    God   that 
heads  it,  but  in  refped  of  thofe  Hoils  of  Angels  that  be- 
long 


their  Njtnre^    Office  and  Minijiry.  87 

long  to  ir,  and  do  minifler  in  ir.  ChrifVs  Kingdom  on 
Earth  is  a  lictle  Finck  of  Sheep,  Fear  not  a  lath  FhcL^^^^  »-^'  3?- 
They  have  little  vifible  Strcni^ch  lor  them,  but  much 
cig.iinfl  them,  fo  rhjt  'tis  a  W(jnder  how  they  are  pre- 
(ervcd.  But  Chi  ill  that  heads  them,  is  Head  of  Angels 
too.  Tt'.efe  nrg!i:y  Spirits  ne  at  lus  conminnd,  and  be- 
long to  this  Kingdom,  and  have  a  Chargo  of  it. 

Let  none  be  afraid  to  join  thcmftlves  to  the  defpiciblc 
Company  that  aie  Followers  of  Jcius  Chrili  here,  They 
are  not  alone,  The  BlefTed  Angels,  that  are  Chrili's  Swi- 
vants  too,  will  not  (ufTjr  tliem  to  (ink.  Here  is  God's 
Peoples  Srrengrh  and  Safety,  let  us  take  hold  ot  it  for  our 
Encouragement. 

Again,  if  Angels  be  under  Chrift  the  Redeemer,  if  lic 
have  the  Command  and  ConduA  of  them,    then  to  bs 
fure  they  purfue  the  fame  defign  that  Chrift  came  into 
the  World  about,  and  is  ftill  carrying  on.     If  they  be  his 
Servants,  they  are  for  his  Work.     Now  what  is  Chrift's 
Work,  thit  he  came  about,  that  he  laboured  in,  while 
he  was  on  Earth,  and  that  he  principally  minds^   now  he 
is  in  Heaven?  Why,  'tis  the  Eternal  Salvation  of  mens 
Souls.     This  is  Chrift's  great  Work.     1  am  corns,  that  j/e  JqI^.  j^,  ,^. 
might  have  life^  fays  ChrilL     About  this  God  the  Father 
fent  him,  as  the  Apodle  teftifies.     God  having  raifed  upAds^.  25.. 
bit    Sort  Jefus^  fent   him  to  hiefs    you  in  turning  every  one  of 
yon  from  his  iniquities.     Now  if  this  be  Chrift's  Work,  then 
'tis  that  which  the  Angels  chiefly  aim  at,  and  are  moft 
bufy  about.     They  do  many  a  kindnefs  for  Men,  in  re- 
frelhing,  defending,  delivering  and  profpering   the   out- 
ward Man  (as  (hall  hereafter  be  made  appear)  but  'tis 
the  Salvation  of  their  Souls  that  they   are  moft   careful 
about,  and  therefore  when  fuffering  may  farther  our  Sal- 
vation, no  wonder  if  we  meet  with  it ,  tho'  wehavefuch 
mighty  Champions  on  our  fide.     Oh  let  us  chiefly  mind 
that  for  our  felves,  and  ours,  that  Chrift  and  Angels  mind.. 
Let   us  firft  feek   the  Kingdom  of  Gsd,  and   his  rtghteoufnefs. 
Let  us  take  a  Pattern  from  Angels,  who  do  take  theirs 
from  Chrif}.     What  Angels  do  to  further  the  Salvation  of 
Men,  fhall  in  its  proper  Place  be  fliewed.  But  let  us  fe« 
that  we  make  that  our  chief  Bufinefs,  whicii  is  Chrift's,  aud 
Angels  under  him.  Agaip 


8S  A  Difcourfe  of  Angeh^ 

Again,  if  Angels  be  Chrift's  Minifters,  and  do  (ervc 
him  as  their  Mafter,  then  the  more  we  honour  Chrifl, 
and  the  better  Teflimony  we  give  of  our  being  Saints, 
and  true  to  his  IntereO,  the  more  fure  we  may  be  of  the 
Holy  Angch,  that  they  will  be  for  us,  and  do  us  all  the 
good  they  c^n.  The  Angels  are  glad  to  fee  men  come 
,  in  to  Chrift,  and  to  cleave  to  him.     There  is   joy  in  Hea- 

'ven  ajvong  the  Angels^  when  a  finner  convert eth,  Chrift  is 
their  Mailer,  as  well  as  ours,  and  they  love  their  Mafier, 
and  they  love  them  that  are  faithful  to  him.  But  when 
we  play  the  Cowards,  or  the  Wantons,  and  have  his  Ser- 
vice, or  are  unfaithful  in  it,  this  is  a  grief  and  offence  to 
thofe  blefTed  Spirits,  and  if  any  thing  can  make  them 
ceafe  to  be  friendly  to  us,  this  will. 

SECT.     VII. 

^  -  'R^'^  ^^  S^  on  with  the  Miffion  of  Angels:  having 
JD  fliewed  by  whofe  Procurement,  and  under  whole 
Ccndudl  they  are  fent  forth,  with  (bme  other  circum- 
ftances,  I  fhall  briefly  exp'a'n  what  this  fending  does  im- 
port, and  how  God  does  fend  Angeh. 

Now  God's  (ending  mufl  be  by  fome  fignifying  to 
them,  that  it  is  his  Pleafure  that  they  fhouldgo.  This 
fignifying  or  notifying  his  Will  and  Pleafure,  both  gives 
them  Authority,  and  brings  them  under  an  Obligation, 
to  the  work  they  are  fent  about. 

How  God  does  fignify  his  Will  to  Angels  is  inexplicable. 
The  Language  of  Spirits  is  to  Mortals,  a  thing  unknown. 
Some  boldly  difcourfe  of  it,  I  Ihall  not  follow  their  Pre- 
fumption,  but  confels  my  nefcience. 

However  it  is  certain,  Angels  have  fom.e  way  to 
difcover  their  minds  one  to  another,  and  fome  way 
there  is  in  which  God  fpeaks  to  Angels,  and  makes 
them  underftand  what  his  Will  and  Pleafure  is.  When 
God  fends  Angels  he  gives  them  fome  notice  that  it  is  his 
mind  they  fhould  go,  and  this  is  a  Law  to  them,  and 
brings  them  under  an  Obligation,  and  invefteth  them 
Power,  as  before.  And  there  needs  no  more.  There 
can  be   no  higher   Authority   than    the  Divine  Will : 

When 


their  Natnrej  Office  and  Minijiry.  8p 

when  this  is  notified,  they  become  obli^'d  in  Duty,  and 
this  lower  World,  into  which  they  are  Iwcr,  becomes  their 
Charge. 

Minillers  of  the  Gofpel,  that  are  God's  vifible  Angels  on 
Earth,  when  they  have  a  Call  from  God  to  preach,  this 
both  gives  them  authority  to  do  it,  they  m^y  preach  who- 
ever forbid  ,  and  it  brings  them  under  an  obligation  to 
do  it  ;  A  necejjity  is  laid  upon  me  (Tays  Paul )  and  woe  i6  me  j  cor.  9.  16. 
if  I  preach  not  iheGojpel  When  Vaul  had  his  Commiflion, 
he  was  both  authorized  and  oblig'd  to  his  Work,  and  fo  are 
Angels  to  theirs.  God  having  fignified,  that  it  is  his  will 
that  they  fhould  go  forth  and  minifter  in  this  World,  for 
the  good  of  his  Eled,  we  may  call  this  their  general  Mif- 
fion. 

But  now,  as  the  Apoftles,  befides  their  General  Commijjl' 
flw,had  o^Qwdm^s  f articular  7«/fr«<S?;o»/ given  them,for  Ibms 
fpecial  Services ;  as  when  they  were  going  to  Bitbynia  (in 
purfuance  of  their  general  MiJJion)  they  were  by  a  fecial 
Commijfion  direded  to  go  to  Macedonia  ]  fo  the  Angels  have  Afts  16.  7,  ?' 
new  f articular  Inftru^ions  given  them  tor  fome  fpecial  Ser- 
vices ;  and  when  God  communicates  to  them  any  fuch 
Advices,  this  may  be  faid  to  be  kjpectal  A//^;;, fuperadded 
to  their  general  MijJion^  and  determining  how  it  is  to  be 
executed  and  purfued,  in  certain  particular  inftances 
Thus  God  is  faid  frequently  to  fend  Angels,  x;;^.  by  a  fpe- 
cial Million,  and  they  wait  on  him  to  receive  his  Com- 
mands J  and  without  fuch  particular  Inftrcdions,  they 
could  not  know  how  (in  all  particulars^  to  fulfil  God's 
Will  according  to  their  general  CommilTion. 

Their  general  Commiffion  in  the  Text,  you  lee,  is  to  go 
forth  and  to  miniller,  for  the  good  of  fuch  as  are  f  leirs  of 
Salvation,  even  God's  EleA.  But  who  are  GodsEled  the 
Angels  cannot  certainly  tell,  (until  they  be  by  Grace 
acflu.iUy  diliinguiilrd  from  others^  unleft  God  do  reveal 
the  fame  to  them.  Wherefore  Go  J  does  by  fpecial  Milli- 
on diredthem  to  (uch  as  he  has  fpecial  favour  f)r,  to  in- 
11  ruA,  comlort,  prefer ve,  and  deliver  them:  and  by  this 
( 'tis  likej  they  come  to  underffand  who  they  are  God  has 
fpecial  favour  for.     So  he  fent  an  Angel  with  Ahraham\ 

N  Ser- 


po  A  Difcourfe  of  Angels^ 

Servant,  when  he  went  about  a  Match  for  Ifaac^  to  make 
his  Journey  profperous.  And  he  (enc  an  Hoft  to  atrend 
Jacch  in  his  rerurn  from  Syrta^  and  to  preferve  him  from 
the  Fury  of  his  Brother  EJau.  And  many  fuch-like  in- 
ftances  we  read  of  in  Scripture,  and  (hall  meet  with  in 
the  following  Difcourfe  oV  the  Minitxry  of  Angelf,  by 
which  God  may  give  them  to  underf^and  who  are  his 
cholen  ones,  and  (o  how  they  may  rightly  purfue  their 
General  Commiffion,  which  is,  to  be  Guardians  and  Kee^ 
ers  of  the  Heirs  of  Salvaiidn.  They  are  alfo  fent  by  fpe- 
cialMiflton  to  others,  that  are  not  eledi  peribns,  as  will 
appear  in  the  following  Difcourfe^  and  they  feldom  \lo 
any  extraordinary  matter  for  or  againft  any,  but  they 
have  fpecial  Inftruclions  given  them  for  it. 


CHAP. 


their  Nature^   Office  and  Mwijiry,  ^  i 


CHAP.     V. 

K  I.  Of  the  IVork  and  Iviploymcnt  of  Angds  ^  That 
fomc  afcr/he  too  viitch  to  them^  fome  too  I'nik, 
§  2.  A  wore  general  Conjhlerathn  of  it,  §  3.  That 
they  arc  h//plo/d  hz  all  parts  of  the  iVorld. 
§  4.  And  in  all  forts  of  Aciions  whofe  rtatnral 
Caufcs  arc  hidden,  §  5.  And  in  fnch  as  arc  or- 
dinary^  whofe  immediate  Caufes  are  apparent. 
§  6.  That  it  does  not  derogate  from  the  Honour 
of  God ^  or  hfs  Providence  to  afcribe  fuch  Agency 
to  Angels.  ^  7.  Several  Arguments^  proving^ 
that  God  does  ordinarily  wake  ufe  of  Angels^  as  the 
Inflrumcnts  of  hk  Providence. 

SECT.    I. 

Hitherto  of  thex\//^w  of  Angels ,  they  arefent  forth  for 
Service  :  We  are  next  to  enquire,  what  the  Service 
is  about  which  they  are  lent  forth.  Here  I  iTiall  flridly 
confine  my  felf  to  the  holy  Scriptures,  alcribing  nothing 
to  them  but  what  I  find  the  Scriptures  do  afcribe  to  them. 
Some  afcribe  too  much  to  Angds,  fome  too  Hctle^  God's 
Word  will  fhew  us  the  mean  or  middle  between  the(e  two 
Extreams. 

They  attribute  too  much  to  them  that  allow  them  any 
abfolute  and  independent  power  :  They  can  do  nothing 
but  in  fabordinition  and  fubferviency  to  the  great  God, 
who  is  their  Maker,  and  by  power  derived  from  them  to 
him.  'Tis  in  him  that  all  things  live,  and  move,  and  have 
their  being. 

When  God  promised  Mofes^  that  his  Angel  fhouldgo  be- 
fore the  Children  of  Ifrad,  but  in  the  mean  time  told  him, 
that  they  Hiould  not  have  his  prelerje,  how  was  Mojes 
troubled  ?  He  looked  on  the  People  (tho'  under  the  con- 

N  z  duel: 


A  Difccnrfe  of  Attgels^ 

du(fl  of  an  Angela  as  left  deftitiue,  if  God  were  not  with 
them  :  for,  ahs,  what  cm  Angels  do  without  their  Ma- 
ker? They  are  but  Inftruments  in  his  FLnd,  to  execute 
his  PieaLre,  and  can  do  nothing  without  him.  To  give 
abfolute  and  independent  Power  to  Angels,  is  to  make 
them  Dating  as  fhall  be  more  fully  fliewd  hereafter: 
This  is  too  much. 

But  there  are  others  that  (I  fuppofe)  I  may  fafe'iy  fay 
they  attribute  too  little  to  them  ;  and  they  are  fuch  as  do 
in  a  manner-  confine  the  Angels  to  the  Heavens,  acknow- 
ledging no  ordinal  y  Work  or  Imployment  that  they  have 
in  this  lower  World.  They  will  acknowledg,  that  God 
does  fometimes  make  ufe  ot  them,  ^viz,.  in  fome  extraor- 
dinary and  prodigious  occurrences  j  but  this  is  but  very 
rarely,  now  and  then,  as  they  conceive. 

I  am  fully  (atisfied,  Angels  are  more  concern'd  in  the 
aff-^irs  of  this  World  than  lo  :  And  tho'  their  Agency  and 
Operation  be  fecret  and  inlenfible,  yet  have  we  no  realbn 
to  quef^ton  the  truth  of  it,  or  to  think  they  do  no  more 
than  we  fee  them  do,  as  long  as  the  Word  does  aifert  their 
more  ordinary  miniftring. 


I 


S  E  C  T.   IL 

Shall  firft  difcourfe  move  generally  of  the  extent  of  their 
Miniftry,  and  enquire  what  God's  Word  fays  there- 
about, for  we  mult  take  all  our  meafures  thence. 

That  all  things  in  the  World,  both  great  and  fmall^  are 

order'd  and  govern'd  by  the  Providence  of  God,  no  good 

Phtintifhbros  chriftian  will  deny  :  many  of  the  ancient  FbMfipbershayQ 

fit,  quibus  in  maxlmis  &  miaJmfs  Providentiam  dcmonftrat.      Sttisea  ctiam  unum  Jl- 
brum  dc  Providentia  fcripfir,    Ph.  Morn. 

Non  enim  dlrigit  Dcus  tamtim  omnia,  quoquc  tempore,  ad  plcaam  &  abrolutam  unl- 
verfi  harmonlam,  vcrurn  ctlana  fingularum  curator,  confcrvator,  mcdicus  eft.  Porpbyr, 
h  Morn^ 

Now  the  Providence  of  God  is  either  immediate.^  or  we- 
diate,  Qo^X's  immediate  Providence  is  when  he  does,  by 
himfelf,  without  the  miniftry  of  any  Creature,  prelerve 
and  govern  things.    His  mediate  VrovidenQc  is,  when  he 

governs 


their  Nainre^    C^ce  and  Minijiry.  ^3 

governs  Creatures  by  Creatures,  the  inferlour  by  fuperiour, 
as  by  means  and  inftruments.  The  firft  and  univerlal 
Caulcs  ot  things,  God  does  preferve  and  govern  tmrne- 
diatel)  by  hiinklFj  not  makihg  u(e  of  any  Creatures,  as 
means  and  inltruments :  and  (ome  things  that  are  above 
Nature  and  proper  Miracles,  God  himicU' works  extraor- 
dinarily, and  no  C.  eacure  can  be  lo  much  as  a  proper  In- 
Urument  therein  :  But  ordinarily -God  woiketh  all  thiiigs 
by  certain  meins  and  inltruments  which  he  has  prepared 
and  appointed. 

Thefe  Means  or  Second  Caufes  are  in  a  manner  infinite, 
and  there  is  an  Order  of  (hem,  one  is  above  another,  and 
all  of  them  fubordinatc  to  himfelf.  To  which  purpoleis 
that  Hof.  2.  21,  22.  1  Will  hear  the  Heavens,  and  they  jhall 
hear  the  Earthy  and  the  Earth  fhall  hear  the  Corn^  and  the 
WmCy  and  theOyl,  and  they  (IjaH  hear  JeZjTeel. 

Ihc  Order  of  Second  Caufes  appointed  by  himfelf  God 
ufually  obferves,  and  keeps  to ;  not  that  he  has  any  need 
of  Means  or  Inltruments  to  work  by,  but  becaule  it  belt 
pleafes  him  to  glorifie  his  Wifdom  and  Goodnefs  in  this 
way  of  working. 

The  Blefled  Angels  are  God's  immediate  Suhrdwates, th^y 
are  neareft  to  him  in  Nature  and  Power,  being  much  fu- 
periour to  ail  other  Creatures.  Now  thefe  God  does,  by 
his  immediate  Providence,  uphold  and  govern  ;  and  what 
ufe  he  does  make  of  them  as  Inltruments  of  his  Providence 
about  inferiour  things,  to  execute  his  Decrees  here  in  this 
World,  is  that  which  we  are  (oberly  to  enquire  after. 
Some  ufe  God  makes  of  them,  none  deny  thatacknowledg 
there  are  any  fuch  Creatures:  But  we  Ihall  enquire, 
I.  What  is  the  extent  of  their  Imployment  or  Miniftry, 
and  then,  2.  Whether  it  be  ordinary,  or  only  now  and 
then,  as  Ibme  do  fuppofe. 

I .  As  for  the  extent  of  the  Angels  Imployment,  there  are 
fome  Scriptures  that  (eem  (iifficiently  to  prove,  that  God 
makes  ufe  of  them  in  all  Quarters  of  the  Earth,  from  one 
end  of  it  to  the  other,  and  they  have  an  hand  in  all  forts 
of  matters  that  pertain  to  the  good  of  Mankind,  but  efpe- 
cially  to  the  prefent  Benefit  and  eternal  Salvation  of  God's 
Eled. 

SECT. 


P4  ^  Difconrfe  of  Angels ^ 


SEC  T.   III. 


THAT  they  areconceiuM  in  all  parts  of  the  World, 
feems  fairKieiiCly  prov  d  in  the  lirfl  Chapter  of  Z^ci^^rj. 
The  Prophet  in  a  Viiion  faw  a  man  ridwg  on  a  red  horje, 
and  hebmd  htm  there  were  red  borja  Jpeckled and  whtte,  Ver.  8. 
All  agree,  that  by  tlie  M^m  lidir.g  on  the  red  Horle,  is 
meant  the  Son  of  God^  and  that  by  the  red^  and  fpecklcd^ 
and  white  Horres  behind  him,  rue  meant  an  Hoft  of  An- 
gels attending  on  him.  Now,  when  the  Prophet  made 
enquiry,  what  chcfe  red,  fpeckled,  and  white  Horfes  or 
Horfemen  were,  the  man  that  was  among  the  Myrtle 
Trees  (i.  e.  the  Son  of  God)  anfwer'd  him,  ^er.  ic  Thcfi 
are  they  ivhom  the  Lord  hath  jent  to  walk  to  and  fro  through 
the  Earth.  Note,  They  are  lent  into  all  the  Earth  to  tra- 
verfe  it,  to  go  up  and  down  in  it :  And  that  they  did  (b, 
the  next  Verfe  fhews,  and  they  were  able  to  give  an  ac- 
count of  all  Nations  and  Kingdoms ;  for  they  anfwer'd, 
and  faid,  fVe  have  •walkedto  and  fro,  through  the  Earthy  and 
heboid^  all  the  Earth fitteth  fitlly  and  u  at  re[t,  Ver.  1 1.  They 
were  then  as  Superintendent Sy  and  Overfeers  of  the  whole 
Earth,  and  all  parts  of  if,  and  God  (ent  them  forth  to  be 
lb,  and  (no  doubt)  not  to  be  idle  Spedators,  but  to  be  Ser- 
vants of  his  Providence.  And  this  is  meant  (as  was  no- 
ted before)  of  the  holy  Angels. 

The  fame  thing  is  very  notably  reprefented  to  us  in 
another  Vifion,  which  the  Prophet  Ez,ektelh^d,  Chap.i. 
He  faw  (among  other  things)  four  living  Creatuns,  having 
the  likenej^ofa  many  Ver.  j.  and  they  had  the  hands  ef  a 
man  under  their  wmgSy  Ver.  8.  By  thefe  living  Creatures 
he  fa  w  four  W heels ,  and  thefe  Wheels  moved  only  when  the  li^ 
fuingCreatures  movedy  Ver.  19. 

Now  who  arc  meant  by  thefe  living  Creatures,  the  Pro- 
phet himfdf  doth  explain  to  us,  chap.  10.20.  where  we 
underftand  he  had  the  like  Vifion  another  time.  He  fays, 
And  1  knew  that  thej  were  the  Chcrubims,  i,  e.  the  Angels. 

Now 


their  Nature^   Office  and  Minijiry.  9$ 

Now,  as  thefe    moved,   the  Wheels    moved.      By   the 
U  heels  are  meant  wfertour  Cap fes,   whofe  ^^^^  -,    j„^^^j,^„ 

morions  were  guided  by  the  living  Cna-     caufjc  quibus  uciiur  Dcus  dcfal- 
tuns  or  Angels.  bunrur.  Jun, 

The  number  Four  (  in  all  likelihood)        ^Hituor  Animali^]  i.  ^  Sin- 
notes  the  Four  Quarter,  of  Che  World.  f:: ^^^^^^^X^ll^^Z 

The  Attairs  or  this  World,   in   all  parfs     tur  ciicChiyubim.   Calv.    qua- 
of  it,  are  ever  rouling  and  turning  like  a     tuordicuntur  ciVf,  ur  ortcndcrc- 
Wheel,  and  all  the  Revolutions  and  Chan-     f"^  Angclos  In  omnibus  quaruor 
n      .  A  n-  u  •      -i.       mundi  partibus,  hoc  eft  in  unl- 

ges,    all    the    greu  Adl  TIS  that  are    in  it,      verfo  orbc  terrarum,    jufTaDci 
are  order  a   and  goveina  by  thole  living     cxc^ui.  PoUt.      in  ttru]  Quo 
Creatures,   which    are   the    Cberuh'tmsy  or     fignificatum  fuic,  omnes  mundi 
Angels.     By  thefe  invifible  Agents   of  his,     P^"",!,^^  cypofHas  Angdorum 
does  God  order  all,  as  the  Servants  of  his     ^^^  ipforum.  lb.     ^ 
Providence.     To  repreient  this,   (eems  to 
be  the  principal  Scope  of  both  tliole  Vifions  which  this 
Prophet  had. 

Great  Adions  were  about  this  time  on  the  wheel,  fome 
things  were  paR,  fbme  things  were  yet  to  come,  and  that 
efpecially  on  the  Jewijh  Church  and  Nation.  The  Bahj- 
lontans  had  carried  fome  captive,  and  tiiey  were  about  to 
come  and  bu.n  the  City  and  Templ,e,  and  to  put  an  end 
to  the  Kingdom  and  Government  of  the  Je'ws,  The  Peo- 
ple took  little  notice  of  God's  Hand  in  p.iit  and  prefent 
Occurrences ;  wherefore  to  ihew  how  ail  thefe  and  fuch- 
like  things  are  brought  about,  namely,  nor  by  chance,  nor 
mecrly  by  the  force  of  Natural  Caufes,  but  by  a  fuperiour 
PowePj  the  matter  is  reprefented  to  the  Prophet  in  thefe 
Vifions  of  the  Wheels,  and  the  Cherubims  by  the  Wheel?, 
reaching  us.  that  God  by  Angels  governs  and  guides  all  In- 
feriour  Caufes,  and  their  motions,  fo  as  that  in  all  the 
wheelings  and  turnings  that  are  in  the  World,  even  in  all 
the  four  Quarters  of  if,  the  Angels  have  an  hand,  as  In- 
ftrinnents  of  Divine  Piovidcnce. 

The  J(!ii;i  confin'd  both  God  and  Angels  to  their  own 
Country,  being  generally  of  the  opinion,  that  neither 
God  nor  /\ngels  did  ever  appear,  iave  in  Judea  •,  but  this 
fond  Conceit  of  theirs,  as  'tis  confuted  by  the  Experience 
of  all  Times,  fo  more  efpecially  by  this  Viflon  which  the 
Prophet  Ez^tkid  had  ^  for  this  was  not  in  Judea^   but  by 

the 


^6  ^  Difcourfe  of  Angels^ 

the  River  Chebar^  in  the  Land  of  the  Chaldeans y  Ez^fk  i.  ;. 
Tho'  God  had  fpecial  regard  for  the  Jev/tjh  People,  efpe- 
cially  while  they  kept  in  his  Statutes,  yet  was  he  not 
their  Governor  only,  looking  after  none  but  them  ;  Htf 
Eyes  run  to  and  fro  throughout  the  whole  Earth,  and  he  has  a 
care  of  all  the  Kingdoms  and  People  of  ir. 

Who  knows  not  that  St.  Johns  Revelacions  are  a  Pro- 
phetical Hiftory  of  things  to  come  to  pafs  in  moft  Coun- 
tries in  the  Woild,  and  in  feveral  Ages  preceding  the  end 
of  the  World  ?  John  fpeaks  of  good  things  to  be  done  for 
the  Church,  and  of  dreadful  Judgments  ro  be  executed  on 
the  Enemies  of  it,  and  all  chef:5  great  things  are  fpokenof 
as  things  to  be  efFeded  by  Angels.  The  Angels  are  to 
found  the  Trumpets  one  after  another,  and  they  are  to 
pour  out  the  Vials,  whereupon  follow  all  thofe  great  tre- 
mendous effcds^  in  all  quarters  of  the  World. 

S  E  C  T.    IV. 

ANgels  therefore  are  at  work  in  all  the  World  ;  and, 
that  they  are  made  ufe  of  in  all  forts  of  a<5tions,  is 
no  lefs  clear,  and  fhall  be  further  evinc'd  by  Scripture  In- 
flances.  I  fay,  in  all  forts  of  anions,  both  fuch  as  are  or^ 
imary^  and  fuch  as  are  extraordinary ,  that  is,  feem  fo  to  us, 
becaufe  we  (ee  not  how,  or  by  what  means, ,  they  are 
wrought. 

There  are  feme  Events  that  are  very  wonderful  and 
ftrangeto  us,  we  knowing  nothing  of  the  Caufes  of  them, 
or  means  by  which  they  are  brought  about,  and  ehefe  we 
are  wont  to  afcribe  to  the  immcdiace  Hand  of  G<^^  ;  nor 
are  we  out  of  the  way  in  fo  doing,  becaule  the  Scripture 
does  (peak  of  fuch  things  as  Effeds  of  his  powerful  Agen- 
cy, in  a  peculiar  manner.  When  David  had  the  choice 
of  feveral  Punifhments  offer'd  him,  he  chofe  to  fuffef-by 
Teftikncey  rather  than  by  the  Sword  of  an  Enemy  ;  and 
gives  this  reafon,  becaufe  he  had  rather  fall  tnto  the  hands  ^f 
God  than  of  men^  2  Sam.  24.  14.  Why  is  it  not  God  that 
dedroys  by  the  Sword,  as  well  as  by  Peftilence.'^  No  doubt 
it  is,  Man  can  do  nothing  without  him,  and  ihev  are  In- 
llruments  in  his  Hand  ;  for  which  caufe  i\\z  Ail)ri(m  is 

call'd 


their  Nainre^   O^ce  and  Minijiry.  97 

calVd    the  Rod  of  his  Aijger  ;  GoJ  fmnt^  the  Javi  by  t'r.e  if,.  lo.  5. 
Ajjyrian.     How  then  are  men  faid  to  .all  into  God's  Hand 
when  (mitten  by  the  Peltilence.rdther  than  whendeftroy'd 
by  the  Sword  ?     Why  thus;  In  (iidden  and  raging  Pelti- 
lence  no  natural  caufe  appears,  as  there  does  in  the  def)ru- 
dion  that  is  by  the  Sword:,  therefore  God  himfelf  is  faid 
to  deftroy  by  the  Peftilence :  For  tho"  there  be  n.itural  cau- 
les  of  Peftilence,  yet  why  it  rages  fo  grievoufly  as  (bmc- 
times  it  docs,  and  that  at  this  time  rather  than  at  another, 
and  in  this  place  rather  than  in  another,  of  this  no  natu- 
ral Caufe  can  be  affign'd,  therefoie  God  himfelf  is  faid  ro 
dellroy  by  it :  But  now,  tho'  in  fuch-like  wonderful  Ef- 
feds,  of  which  no   natural  Caufes  can  be  affign'd,  there 
may  be  faid  to  be  a  Special  Hand  of  God,  yet  the  Word 
of  God  makes  it  evident^  that  thu  Angels  have  th?ir  Agen- 
cy in  them,  and  tho'God  works  them,  yet  it  is  by  Angels. 
When  Bavid  had  chofen  (as  before)  to  fall  into  the  hands 
of  God,  and  God  fent  a  Peflilence  that  fuddenly  fwepc 
away  Thoufands  of  the  Ifraelites,  an  Angel  is  faid  to  de- 
ftroy  by  that  Peftilence.     God  did  it,   but  it  was  by  an 
Angel  :  See,  2  Sam.  24.  15.  wich  16.  In  ver.  1  j.  'tis  faid. 
The  Lord  Jent  a  Fcfttlence  upon  Ifrael ;  and   ver,  16,  'tis  faid. 
The  Angel  fi retched  out  hts  hand  upon  Jerujakm  to  defiroyit* 

When  Sennacherib's  Armv,  that  lay  in  Siege  againft  Je* 
rufalemy  were  (b  many  Thoufands  of  them  cut  off  in  one 
Night,  none  knew  how,  the  Jews  might  well  fay,  this  was 
the  Hand  of  God  upon  them  :  What  natural  caufe  could 
there  be  of  fo  great  and  fudden  Deftrucftion  ?  But  cho' 
God  did  this,  it  was  by  an  Angel  that  he  did  it,  2  Kings 

That  the  Syrians  jliould  hear  fuch  a  noife  of  Chariots  and  2  Kin^s  7.  6, 
Horfemen  in  the  Night,  as  (hould  mike  them  all  run  away, 
was  a  fpecial  hand  ot  God  ^  but  this,  no  douHr,  was  effect- 
ed the  fame  way  that   the  Dt^finidion  of  the  Afjpians 
was. 

When  Herod  fuddenly  fell  down  dead,  and  was  eaten 
out  with  Lice,  this,  we  may  fay,  was  the  immediate  h;^nd  \^%  n.  25. 
of  God  upon  him  •,  but  yet  the  Text  fays,  it  was  an  Angel 
T'f  God  that  [mote  him* 

O  When 


p8  A  Difconrfe  of  ^hgelsj 

When  particular  Nature   is  hinder'd,  fo  as  is  above  the 

Dm.  3. 27.      power  of  any  natural  Agent ;  as,  when  the  Fire  was  kept 

from  burning  or  hurting  the  three  young  Men  that  were 

ca(i  into  it  ;  and  when  the  hungry  Lyons  were  rellrain'd 

from  devouring  or  harming  Daniely  when  caft  i.uo  their 

DiD.  5.  27.     Den ;  this  is  to  be  afcrib'd  to  the  great  Power  of  God  : 

yet  it  mufi:  be  confefs'd^  that  God  did  both  thefe  Wonders 

by  the  miniftry  of  his   Angels.     Darnel  iays  plainly,  JH^y 

Ged  batbfent  his  Angel,  and  bathjlmt  the  Lyons  mouths,  Dan. 

6,  22.     And  JSlebuchadrnzz^ar   lays  of  Shadrachy   Mefhacb, 

and  Ahednego,  that  were  caft  into  the  fiery  Furnace,  BUf- 

fed  he  God,  who  hath  Jent  his  Avgd,  and  delivered  his  Servants 
Dan.  3.  28.     jI^^  fy„jig,j  i„  1^1^^ 

Thus  God's  ftrange  and  wonderful  Works  of  Providence 
are  performed  by  Angels ;  nor  fee  I  any  reafon  to  believe 
that  God  does  ordinarily  do  any  thing  himlelf  immediately, 
(underftanding  by  immediately,  without  any  Second  Caufe) 
which  he  hath  made  fome  Creature  able  and  fit  to  do,  but 
he  works  ordinarily  by  fuch  means  and  inftrumenis  as  he 
has  fitted  for  his  Work. 


A 


S  E  C  T.   V. 

N  D  where  there  are  JSIatural  Caufes  of  things  known 

to  us,  yet  are  not  thofe  things  effeded  meerly   by 

the  force  of  thofe  Natural  Caufes,  but  there  is  the  efficiency 

of  Angels  frequently  to  be  acknowledg'd.     As  Angels  do 

order  and  govern  Natural  Caufes,  fb  do  they  fometimes 

(for  the  fuller  demonftration  of  God's  Power  and  Juftice) 

put  fomewhat  into  the  Effe<5is  that  doth  fpeak  (bme  higher 

efficiency,  viz,,  that  there  is  fomewhat  more  in  them  than 

the  force  of  the  Natural  Caufe.     As  in  great  Thunders  and 

Lightnings,  in  Storms,  and  Tempers,  and  vehement  gufts  of 

Dicendum,      Wind.     There  are  Natural  Caufes  of  Thunder,   and  Li^ht- 

Terrx  motum,  ning J  :Sind  Tempe ft s,  and  Earthquakes,  but  thefe  come  fome- 

proccllam,To-  jj^^gg  ^j^j^  f^^h  terriblenels  as  is  unufual ;  as  at  the  giving 

°r  qux  Ma  ^^^^^  Law  on  Mount  Stnai ;  and  then  God  works  by  An- 

e(Ve  narrantur  quum  Lex  in  monte  Sina  data  eft,  orta  &  cxcitata  dTc  Angelorum  ope- 

r5,  qui  pofluat  ftatum  Elemcntomm  &  regionis   Elemeataris  facile  immutarc.    Cdm. 

MyotL 

gels 


iheir  Uatttre^  Office^  andMifiiJlry,  pp 

gels  in  them.  Mojcsy  in  relating  that  bufinefs,  makes  no 
mention  of  Angels,  but  the  ApolHe  PWdoes,  (aying,  that 
The  La-iv  was  ordamd  hy  Angels ;  that  is,  the  Angels  were 
imploy'd  in  managing  thole  terrible  formalliies  with  which 
the  Law  was  given.  Gal.  3. 19. 

There  is  anHiftory  of  a  certain  Thikfofher  tliat,  travel- 
ling with  a  Countryman  in  a  terrible  Thunder,  the  Coun- 
tryman being  in  great  fear,  the  Vbtlofefher  flighted  the 
matter,  and  began  to  difcourfe  of  the  Natural  Caufes  of 
Thunder  ;  but  while  he  was  thus  dilcourfing^  he  was  (ud- 
denly  ftruck  dead  with  the  Thunder  he  made  fo  light  of. 
He  fhould  have  known,  that  in  fuch  things  there  is  often- 
times more  than  the  force, of  Natural  Caufes;  and  God 
made  him  feel  it,  for  an  example  to  others,  that  they  may 
learn  to  fear  the  God  of  Nature. 

Frogs  are  very  ordinarily  generated  of  Slime  and  Putre- 
faction, by  the  warmth  of  the  Snn^  yet  thofe  Frogs  that 
God  plagu'd  the  Egjptiav*  wi'h  -vere  caufed  by  the  opera 
tion  of  Angelsj  as  was  alfo  tht  iiaii,    and  all  the  other 
Plagues  ;  as  appears  in  Ffal.  78.  49. 

The  Winds  alfo  have  their  Natural  Caufes,  yet  that  vio' 
lent  guft  of  Wind  that  blew  down  the  Houfe   on  Job's     Job  i. 
Children,  was  caus'd  by  evil  Spirits,  (as  you  know)  God 
gave  the  Devil  leave,  and  he  caus'd  it   by  fome  peculiar 
Operation  of  his  own. 

And  have  we  not  read  and  heard  of  Storms,  andTem- 
pefls,  and  Thunders,  in  our  own  times,  that  have  been  io 
terrible,  and  accompanied  with  fuch  prodigious  efFeds,  as 
are  plain  characters  of  fome  fupernatural  efficiency,  fo  as 
that  all  conclude  (not  without  good  ground^  that  they  are 
caus'd  by  the  operation  of  Spirits  or  Angels. 

Yea,  I  (hall  further  add,  when  there  are  no  fuch  flrange 
and  unufual  appearances  of  any  fupernatural  Agency,  no 
Characters  of  it  imprinted  on  the  EfFed?,  but  the  Natural 
Caufes,  Means,  and  Inffruments,  by  which  the  things  are 
effected,  are  clearly  known  and  feen,  and  nothing  but  Na- 
ture is  obferv'd ;  y^c  God's  Word  will  affure  u?,  that  even 
in  fuch  things  Angels  have  a  great  hand,  and  do  work  in- 
(enfjbly,  where  nothing  but  Nature  doth  appear  to  vulgar 
notice.     As  for  inftance ;  A  skilful  Phyfician  looks  after  a 

O  2  fick 


,  oo  ^  Difcourfe  of  Angets^ 

fick  Perfofi,  and  the  fick  Perfon  recovers  by  following  the 
Phyrici.in'sPre(ciJpt*ions:  A  Tradefman  is  diligent  in  his 
Bulinef?,  and  he  thrives  and  grows  rich  :  Here,  in  all  this, 
there  s  nothing  ftrange;  however.as  we  muft  confcfs  fuch 
Events  are  governed  and  ordered  by  God's  Providence,  fo 
is  it  evident,  that  Angels  are  imploy'd  in  fuch  nutters,  as 
Inftruments  of  his  Providence.  Does  not  Solomon  tell  us, 
that  Uuthe  hlJJiKg  cftbe  Lord  that  77jaketh  ri:b  ?  'Tis  true, 
he  fays,  The  band  of  the  diligent  maketb  rich  3  but  he  fays 
alfo,  The  hUfJing  of  the  Lord  maketh  rich  -,  and  this  fpecial 
Blefling  of  God  profpering  a  man's  diligence,  is  difpens'd 
by  the  miniftry  of  Angels.  For  proof  note,  When  Ahra- 
ham  (ent  his  Servant  unto  his  Kindred,  to  get  a  Wife  for 
his  Son  Ifaacy  the  Servant  was-a  wife  and  faithful  Servant, 
and,  no  doubt,  did  his  beft  in  that  affair,  and  had  very 
good  fuccefs ;  he  faw  nothing  of  any  Angels  agency,  he 
met  with  none  but  Men  like  himfelf  :  And  yet  we  know 
^  Abraham  had  'old  him,  that  God  'would  find  his  Angel  before. 
24-7-  ^^^  .  ^j^j  jI^o  Servant  believ'd  this,  and  that  God  by  an 
Angel  had  made  his  way  fb  profperous ;  {o  he  does  con- 
V.  40.  fefs  in  his  Sp^'.ech  to  Laban  and  Rebckah  :  But  what  the 
Angel  did  wac  invifibly, 

In  mo[>  of  the  Battels  that  were  fought  by  the  Ifradites 
in  the  conqueft  o^  Canaan^  there  was  nothing  vifible  but 
Exod.  23.  23.  their  own  Arms-,  but  God  had  told  them  that  he  would, 
and  accordingly  he  did,  fend  his  Angel  before  them  to  ex- 
pel thofe  Heathen  Nations,  that  were  the  then  poffeffors. 
And  why  fhould  we  queftion  God's  doing  the  like  now- 
adays, giving  Vic5tory  by  the  aids  and  condud  of  thofe  un- 
fecn  Champions  } 

In  great  Plagues,  that  fweep  away  Thoufands,  common 
Eyes  lee  nothing  but  Nature  ;  but  Religion  teaches  men  to 
look  further,  to  the  God  of  Nature,  and  to  acknowledg 
that  the  Plague  is  a  Judgment  of  God  upon  men  ;  and  the 
Scripture  does  moreover  affure  us,  that  God  imploys  Angels 
in  executing  of  this  Judgment,  for  it  was  an  Angel  that 
fmote  thQlfraelites  with  the  Peftilence,  2  Sam.  24.  1 5*,  16. 

Thus  it  appears  that  God  imploys  the  Angels  in  all  parts 
of  the  World,  and  about  all  foris  of  works,  ordinary  and 
extraordinary* 

SECT. 


their  Nature^  Office  and  Minijlry.  i  o  i 

SECT.    VI. 

SOME  pcilijps  may  incline  to  think,  that  to  afcribe  To 
much  to  Angelsj  is  to  derogate  from  God,  even  from 
the  FIonoLirand  Glory  of  his  Providence  ;  But  if  it  had 
besn  any  diminution  of  God  s  Honour  to  work  by  means, 
or  to  reveal  and  communicate  himfelf  by  any  thing  out 
of  himd'lfj  he  would  not  have  made  the  World,  the  Hea- 
vens, and  the  Eardi,  which  are  to  declare  his  Glory  ^  He 
would  not  have  made  the  San,  to  enlighten  and  quicken 
this  lower  World,  and  the  Creatures  in  it,  he  could  have 
enlightened  and  enliven'd  us  without  a  Sun. 

The  Power  and  Providence  oi  God  is  no  lefs  glorious 
in  preparing  and  ordering  means  to  effed  things,  than  in 
cauling  the  things  without  any  means.  If  God  be  glori- 
ous in  being  able  to  flop  rhe  mouths  of  Lions,  and  to  keep 
the  fierce  Flames  from  burning,  is  he  not  more  glorious 
in  making  a  Creature  that  can  do  fuch  wonders  ?  If  there 
be  not  more  of  his  Power  iliew'd  in  this  way  of  working 
by  means^  (ure  there  is  more  of  his  Goodnefs  difplay'd  in 
communicating  tuch  Power  to  the  Creatures  he  makes 
ufe  of. 

Whatever  we  fay  God  does  by  Angels,  or  by  any  other 
Creature,  we  do  not  deny  that  he  docs  the  fame  himfelf, 
and  th?.t  immediatdy  :  F')r  as  to  God's  proximity  and 
nearnefs  to  Objeds  and  Effecl-,  we  acknowledg  he  does 
all  his  Works  immediately,  both  immediatione  virtutis^  & 
Juppo^u,  as  the  Schools  iozzk.  He  is  nearer  to  us  than  wa 
are  to  our  felves :  No  i>ea:.ire  i[icerp)f^s  between  his 
Effence  and  us,  io  as  to  cafe  or  prove  any  diftance  fas 
Mr.  Baxter  fays  Wwll).  Tno*  he  makes  ule  of  millions  of 
U[irHm£nts  and  Means,  he  is  yec  neverthelefs  the  only  prime 
Caufey  and  doth  as  much  to  the  EfFed  as  if  he  ufed  no  In- 
ftruments  at  all.  There  is  no  more  of  God  in  an  Effcdr 
produc'd  without  Means,  (as  Mr.  Baxter  goes  on)  than 
in  the  Efftfd  produc'd  by  Means ;  nor  is  there  lefs  of  God, 
becaule  he  makes  ufe  of  In^f  rument?. 

Inflruments  bring  nothing  to  the  Work  that  God  has 
any  need  of^  for  they  have  nothing  but  what  they  have 

from 


j^2  ^  DifcoHrfe  of  Afjgels^ 

from  and  by  him.  The  Angels  that  wc  fuppofc  to  be  the 
Inftrumems  of  God's  Providence,  have  their  Being  and 
Powers  from  God^  and  he  fuftains their  Being  and  Power: 
for  it  is  true  of  all  Creatures  whatfoever,  that  in  him  they 
live,  and  move,  and  have  their  Being. 

Tis  God  that  appoints  Angels  their  Miniftry,  and  what 
they  do  is  but  an  executing  and  fulfilling  of  his  Will  and 
at  Pleafure  ;  and  he  makes  ufe  of  them,  not  out  of  any  need 
he  has  of  them,  but  only  becaufe  this  way  of  working  befl; 
pleafes  him  :  So  that  the  whole  glory  of  every  Work  be- 
longs to  him. 

SECT.    VII. 

BUT  fuppofing  that  the  Angels  are  imploy'd  in  all 
Quarters  of  the  Earth,  and  that  about  all  forts  of 
A(^ions,  we  are  further  to  enquire.  Whether  they  are 
ordinarily  fo  imploy'd,  as  the  Inftruments  of  God's  Provi- 
dence  ^  for  this  fome  doubt  of.  They  grant,  that  the 
Scripture-inftances  alledg'd  do  prove,  that  Angels  arc 
fometimes  made  ufe  of  in  difpenfing  of  Judgments  and 
Mercies,  but  they  count  this  is  not  God's  ordinary  way  of 
working.  What  things  the  Scripture  fays  were  done  by 
Angels,  we  ought  to  believe  they  were  done  by  them,  be- 
caufe the  Scripture  does  fay  fo  ;  but  thofe  Inltances  (  fay 
they  J  are  rare  and  extraordinary,  and  prove  not  that  God 
Unaquxq-,  resdoes  ufually  work  by  them  now. 

vifibilis  habet  To  this  I  anfwer :  It  is  the  Opinion  of  many  Fathers 
Angelicampo-^rid  great  Divines,  both  ancient  and  modern,  that  God 
teftatem^llbi  ^^^^  xn2^^Q.  ule  of  Angels  in  governing  and  ordering  of  this 
pr^apo  1  am.  <^^j.| j^  ^^^  ^j^^  affairs  of  it,  not  only  now  and  then  ex- 
Gentes  fub  traordinarily,  but  in  his  ordinary  way  of  working  ;  and 
ditionc  Ange-  ^^g  following  Arguments  (I  fuppofc)  will  appear  fufficient 
^tx'i^nt^^th.  ^^  P^^^^  ^^  probable,  at  leait,  if  not  ceitain,  that  it  is  fo. 

K^i  y^  yjpiu.':VQi  a^'Afyckoi  yjViiTi  ta  f9n?.  Sunt  enim  Angcli  Miiiiflri  Dei  in 

omnibus  ipfius  judiciis  patd'uciendis,  &  executioni  mandatis,  quamvis  iJIi  a  nobis  non 
videantur,  fed  tantummodo  homines  quorum  opera  illi  utuntiir.  /Canch. 

God's  WcrJ(s  in  the  World  are  vfiiflll)  by  Injlruihcnts,  ^vd  rot  imnieduite  •  and  as  good  An- 
fi2h  are  his  Jnflruments,  mcov.vey'mg  his  Mercies  b^th  to  Soul  and  Bod)-^  Churches  and  States^ 
fo  evil  Argels  are  the  Inflruwcnts  rf  hft.Ll'wg  his  Judgments  hth  cf^rpral  and  fjuntual. 
Heme  Paul'i  Phraje  of  delivering  to  Satan,  Baxter.  Idco  enim  a  Deo  creata  eft  Angc- 
Icrum  conftitutio,  ut  qux  ab  iilo  difpol'ita  &:  ordinata  funt,  curarcnt  :^  ita  duntaxat  ut 
iiniverfam  &  communcm  rerum  omnium  Deus  ipfe,  fmgularem  vcro  in  Univerfitatis 
partibus,  ab  ipfo  ordinati  Angeli,  providcntiam  i^'  curam  gcrcrcnt.    Atkcnag. 

Jrg,  I. 


their  NatHre,  ^ffi^^y  and Minijiry.  103 

'Arg.  I.  The  Miniftry  of  Angels  is  reprefented  to  us  in 
Scripture  as  a  liated  Office,  which  they  arc  appointed  to 
attend.     So  niuch  the  words  of  my  Text  import,  Are  tbey 
not  miniflring^  Sfirits,  ftnt  forth  to  mwijicr  ?  Uv'w (jjoltil  >.«Ti>- 
yy.'jL,     The  Greek  Adjective  fi^nifi^s  (uch  as  are  tor  the  dil- 
charging  of  (ome  ptiblick  Office,  as  Magiftratcs  are  in  the 
State,  and  Miniflers  in  the  Church.     Magiftrates  and  Mi- 
nifters  are  God  s  vifible  Officers  and  Agents,    which  he 
imploys  in  matters,  adminidring  things  by  them  in  a  vifi- 
ble way.     Now,   befides  thele,  God  has  his  invifible  A» 
gents,  that  are  no  lefs  concerned  in  the  government  of  this 
Worlds   and  they  are  his  holy  Angelf.     Thefe  by  Office 
are  his  Minifters,  and  muft  be  (uppos'd  to  have  ordinary 
work  to  do  in  the  World.     So  the  Pfalmiff,  He  maae  bts 
Angels  Jptrits^  and  his  Mmtfiers  a  flame  of  fire*     Daniel  C^Ws  ^^^^^  .   |. 
them  Watchesy  and  fpeaks  of  the  Decree  of  the  Watchers, 
that  is,  the  Divine  Decree  which  they  were  to  execute. 
It  feems  very  clear,  that  they  are  in  office  to  fuperintend, 
and  take  care  of  cerra'n  affairs  committed  to  them,  and 
which  they  arc  to  manage.    And  the  Pfalmift  fays  ex- Pftl.  91*  »'• 
prefly,  that  God  giveth  them  a  charge  of  his  People,  He 
fl)all  give  hfs  Angels  charge  ever  thee^   to  keep  thee  in  all  thy 
•ways*     They  have  a  Ipecial  charge  of  all  God's  People. 
Now  thefe  are  in  all  parts  of  the  World,   and  are  much 
concern'd  in  the  Nations  and  Kingdoms  of  the  Earth  ;  (b 
that,  if  the  Angels  have  the  charge  of  them,  to  preferve 
and  keep  them  in  all  their  ways,  they   muft  needs  have 
conliantly  much  to  do.     The  Concerns  of  God's  People 
are  many  and  great,  and  they  lie  in  remote  and  didant 
places,  wherefore  there  will  be  need  of  their  frequent  go- 
ing to  and  fro  in  the  Earth,  as  'tis   faid  the  Angels  do, 
Zecb.  I.  io>    And  fo  are  they  reprefented  in  Ez^ektePs  Vi-  ^^^^*  '*  '°* 
(jon,  as  being  conftantly  in  adion.     'Tis  faid,  The  living 
Creatures,  that  is  the  Angels,  ran,  and  returned  as  the  appea- 
rance of  a  flaflj  of  lightning.     As  foon   as   one  Work  was 
done,  they  prelently  undertook  another,  they  were  never 
idle. 

God's 


io4  A  Difconrfe  of  Angels^ 

God's  People  have  a  fpecial  Propriety  in  them,  and  they 
are  call'd  their  Angels,  as  Magiftrates  of  Countries  or  Ci- 
ties, and  MiniHers  or  Paftors  of  Churches,  are  call'd  their 
Maglflrates,  and  their  Minifters,  over  whom  they  have  a 
charge.  Now  fuppofing  the  Angels  to  have  fuch  an  office 
and  charge,  their  ordinary  Imployment  hereabout  cannot 
well  be  queftion'd. 

Arg,  2.  It  is  in  a  manner  univerfally  acknowledg'd, 
that  malignant  Spirits  or  Devils  do  very  ordinarily  inter- 
meddle in  the  Affairs  of  this  World,  and  caufe  Confu- 
fions,  and  Tiimulrs,  and  Wars;  and  there  is  (carce  any 
Wickednefs  committed,  but  they  have  fome  hand  in  it : 
They  exercife  a  certain  Lordlhip  and  Rule  m  the  World, 
and  are  therefore  caird  7he  Ruhrs  of  the  darkmfi  of  this 
KO!r^>c£^iof£?  j^^^^^^  gpj^gj;  ^^^      rj.^^  ^^^j  ^j^j^j^  ^^  tranflate  R«- 

Ursy  fignifics  Rulers  of  the  World,  and  fo  the  Devils  are,  but 
'tis  of  the  dark  part  of  it  that  they  are  Rulers,  even  over 
fuch  as  live  in  the  darknefs  of  Sin  and  Unbelief  The 
Eph.  2.  2.  gj-e^t  Devil  is  calPd  the  Prince  of  the  power  of  the  Air,  and 
2  Cor.  4. 4.  tijQ  Qod  of  this  World.  The  Devils  then  exercife  a  certain 
Power  and  Rule  in  this  World,  but  'tis  not  by  Rights  but 
by  Divine  Verwiffion  only  j  and  (eeing  God  fuf!ers  Devils 
to  exercife  fuch  Power  here,  we  have  little  reafon  to  que- 
ftion  God's  giving  a  like  power  for  Good,  unto  the  good 
Angels.  Moreover,  we  know  the  good  Angels  arecaird 
Col.  1. 1 5.  Thrones y  and  Dominions^  and  Principalittes^  and  Powers^  all 
which  words  note  a  ruling  Power  which  they  have;  on 
which  account  they  are  alfo  c^^ill'd  Gods,  a  Title  given  to 
Magiftrates;  /  i^^i/e  faid  ye  are  Gods.  This  Title  is  given' 
to  Angels,  Pfal.  py.  7.  IForjhtp  htm  all  ye  Gods;  which  the 
Apollle  reads,  Let  all  the  Angels  of  God  worjhip  him,  Heb. 
1.6.  So  that  Angels  are  GoJs,  and  God  ruleth  by  them: 
and  if  lo,  we  cannot  but  conclude  they  are  much  con- 
cern'd  in  the  affairs  of  Men ;  furely  no  lefs  Cv^ncern'd  than 
God  permits  the  Devils  to  be. 

Arg.  %.  What  we  fuppofe  concerning  the  ordinary 
niinillring  o\  Angels,  accords  very  well  with  all  God's 
working  in  the  World  ((0  far  as  we  can  fee  them)  which 

are 


their  Nature^  Office  and  Minijiry,  \  o  5 

are  by  means  ordinarily.  Goci's  way  rf  woiking  (as  we 
may  obferve)  is  not  immediarely  by  liimfelf,  but  by 
means,  and  (ecor.d  Caules,  and  there  is  an  Order  of 
CaufeSj  as  we  iee,  one  above  another,  ?n^  by  Supeiiour 
things  God  ulually  works  on  things  infciiour,  and  the 
more  excellent  Natures  govern  cliolc  that  are  lel'^  pure 
and  parted.  G roller  and  thicker  Bodies  are  managed  by 
more  fine  and  fubtil,  as  the  Bodies  nf  Beafh  by  a  Spirit  of 
Life  in  them.  Ratioiul  Spirits  which  are  hr  more  pure 
and  peifec^l  than  irrational  which  are  in  B'utcs,  are  over 
them,  as  Men  they  govern  Bealts.  Why  ib,  Angels,  that 
are  pure  Spirits,  are  over  men,  that  aie  partly  Spirit  and 
partly  Body.  The  Angels  are  the  highef}  and  puref^  of 
all  God's  Creatures,  and  come  next  to  him  in  Nature 
and  Power,  now  feeing  it  pleafcs  God  to  work  (as  we  (ee 
he  does)  ordinarily  by  means,  and  inllruments,  taking 
hisCieatures  into  th  e  woik  and  honour  of  doing  good  in 
Subordination  to  nimfeif,  it  is  mofl  congruous  to  God's 
way  of  working,  which  we  fee  in  the  Woild,  to  luppofe 
that  he  ules  the  Angels  as  the  chief  Inftruments  ot  his 
Providence. 

Arg,  4.  God  h:s  made  nothing  in  all  the  World  in 
vain,  or  to  be  idle ;  but  every  part  is  made  to  minider  to 
the  good  of  the  whole,  according  to  fuch  Powers  and 
Virtues  as  are  communicated  to  ir.  Angels  are  a  part  of 
the  Univerle,  and  if  we  confiderhow  richly  accomplifhed 
Creatures  they  are,  how  great  their  Strength  is,  how  al- 
mo{\  infinite  their  Number,  I  fay  if  we  confider  this,  we 
cannot  in  reafon  think  that  fuch  innumerable  Hofts  of  ex- 
cellent Spirits,  fo  intelligent,  and  adive  Natures,  liould 
he  in  this  World,  and  make  no  uie  of  their  Wiliiorn  and 
Power,  except  very  rarely  in  f>me  excraordinnry  things 
that  happen  in  the  World.  Their  great  Abilities,  and 
the  wonderful  adivity  of  their  Nature,  proves  that  they 
certainly  are  for  much  acUon  ;  and  being  more  excellent 
than  any  other  Creatures  in  the  whole  World,  they  are 
of  more  ufe  than  any  other  whatfoever. 

This  may  fuffice  tor   a  more   General  Confideration  of 
the  Miniitry  of  Angels,  and  to  fnew   that  God  does  or- 

P  dinarily 


io6  A  DifcoHtfe  of  Angels^ 

dinarlty  make  ufe  of  them,  and  that  in  all  the  World,  In 
go^einii'g  ar  d  ordering  of  the  affairs  ofir. 

Oh  lee  the  Bieffcd  God  have  the  Glory  of  all  his  won- 
deifui  Workbl 

The  God  of  HeAven  (fays  BiiTiop  HaR)  Icfes  much 
Glory  by  our  Ignornnc?^  while  we  conceive  too  narrow- 
ly of  his  W  oiks.  We  mud  not  meafure  tnem  by  our 
Senfes,  our  Faith  muft  h«ilp  us  to  glority  him,  in  fuch  as 
are  invifible,  which  are  the  tnoft  excellent.  Oh  how 
little  do  we  know  of  the  Negotiations,  Po'icies,  and 
Adions  of  the  Inhabitants  of  ihe  invi/ibie  World  ?  They 
far  excel  thofe  rare  Contiivances,  heroitk  and  noble  Ex- 
ploits which  we  extol  and  .*dmire,  in  tliC  greateft  WitF^ 
and  mightieli  Perfonages  of  this  World.  The  Devils  are 
faid  to  have  their  ^nhS^e^ai  Methods  and  Devices,  fo  have 
the  good  Angels  too.  How  bufy  are  they  in  undermi- 
ning and  defeating  the  Projeds  of  malignant  Spirits,  and 
in  framing  and  preparing  Mercies  for  God's  People  ! 
What  the  great  and  gracious  God  hath  revealed  hereof 
fhould  be  inquired  into,  and  the  more  we  difcover  of  ir^ 
the  better  furniihed  ftiali  we  be  for  the  glorifying  of 
him. 


CHAR 


their  Nature^  Office  and  Minijiry.  1 07 


CHAP.    vr. 

J.  I.  A  f/jorc  Van'icuhr  Cot7j/dcraiian  of  the  Im- 
ploymcnt  of  Angels,  That  they  have  the  charge 
of  Kingdof/is  and  Churches^  &C.  §'.  2.  W  hut 
things  they  do  hi  and  about  thefe^  with  fo we  Jm- 
prove  men  t  of  this.  S**  3-  Their  Minijhy  about 
•particular  Perfons.  Whether  it  extends  to  all 
Perfons^  or  he  linn  ted  to  the  Eleil  only,  §,  4. 
Several  Reafons  proving  that  Angels  look^  after 
And  care  for  other  bejidcs  God's  Elect,  §'.  5. 
Some  ufes  this  is  to  he  applied  to.  §-  -6.  tVhe- 
ther  every  P  erf  on  hath  his  proper  Angel  ajfigned 
him  ^  §,  J,  Of  the  firjl  Period  of  time  in 
which  Angels  Minijier  to  Perfons^  viz.  Infancy. 
^.  8.  HoTP  they  do  care  for  Children, 

SECT.    L 

I  Shall  now  proceed  to  a  more  Particular  Confideratlon 
of  the  Angels  Imployment.  And  I  (hall  endeavour 
to  fliew,  that  they  have  a  Charge,  i.  Of  Kingdoms 
and  Churches,  or  ftated  Societies,  and  great  Bodies  of 
men,  and  are  imploy'd  about  them.  2.  Of  Parti- 
cular Perfons  whom  they  attend  as  Guides  and  Guar- 
dians. 

Firftj  as  for  Kingdoms  and  Churches,  or  ftated  Societies 
of  Men,  God  has  appointed  and  does  appoint  At^gels 
over  them^  as  well  as  over  Particular  Perfons.  They  are 
Vrffidenti  and  Guardians  of  Kingdoms,  and  Difpenfers 
both  of  Mercies  and  Judgments,  in  them,  and  Supreme 
Moderators  of  the  affairs  of  theni,  under  Jefw  Chrisf, 
This  very  confiderable  Divmes  hold  as  unqueftionable, 

P  z  and 


io8  A  Difcourfe  of  Angels^ 

Ex  Anpelis  quoMam  Gcntibui  and  couiu  fufficientlv  proved  out  of 
quafi  pr2(idc8  prscrfTe,  quibufdarn     ^u^^   ^^^^  Chapter  ot  Darnel  where  is 

curam  ncr  cis  incommodent  &  no-      mention   ot    the   Vnnce  of  the  Kingdom 
ccanr  pcHKcri  Da?moncs.  Aug.  of  Perfia,  ver.  i;.  and  the  Prince  of  Gr£- 

Hmc  (v\z.  Dan.  lo.)  HicroRymus  cia^  ver.  20.  and  the  Prince  of  the  Jews^ 
&  a!ii  cmnes  coll.gcrunc  fingulis  ^er.  21.  And  by  thole  Pnnces,  ail  In- 
Prov:nciis  ccrtuni    aliqufm  Praefc-  .  ^  ^     rt      \    , 

aumcfTcAngcium.    Zanch,  terpreters  in  a  manner,  underftand  the 

Clemens  AlcxjDdnr.us  affirmat  Angels  that  were  (et  over  thcfe  King- 
pfr  fmgulas  Genres.  Civitateiq-,  dj.  doms.  As  for  the  Prince  of  the  King. 
OrjW   cife    ADgelorum    Fra^fc-     ^^^    o{  Perfia,  Ver.  i;.  it    cannot  be 

meant  of  the  King  of  Perfia,  for  the 
Prince  of  the  Kingdom  of  ^erfia^  is  (in  that  Text)  di- 
llinguifhcd  from  the  Kings  of  Perjia.  Tis  faid,  the  Prince 
of  the  Kifjgdom  of  Pirjia  witbHood  me  (or  rather  flood  be- 
fore mej  and  then  I  remained  there  with  the  Kings  of 
Perfiu 

This  Angel  that  fpake  to  Daniel^  and  the  Angel  that 
was  over  Perfia,  were  together  for  a  certain  time,  they 
did  nor  oppofe  one  anoiher,  fas  our  Tranflation  feems  to 
fay)  We  may  by  no  means  allow  that  there  is  any  Strife 
and  Contention  between  good  Angels.  Their  Miniftry 
is  always  concordant,  and  uniform^  they  never  take  con- 
trary ways,  Their  Wings  are  joined  one  to  another,  as  they 
TTio'uc^  Ezek.  r.  9.  By  which  is  reprefented  the  Unity, 
and  Agreement  \n  their  motion.  Wherefore  inflead  of 
(withflood  me  One  and  Twenty  days)  we  fhould  read 
(flood  before  me)  They  were  both  of  them  with  the 
King  of  Perfia  for  a  while^  and  that  to  excite,  encourage, 
and  Orengthen  him  to  promote  the  Liberty  of  the  Jews, 
For  fo  this  Angel  fays  he  was  with  Darius,  Dan.  i  r.  i. 
In  the  ffi  year  of  Darius  the  Alede^  I  food  to  confirm  and 
firengthan  htm. 

The  Vrince  of  the  Kingdom  of  Perfia  was  the  Angel 
that  was  over  Verfia^  Bu^  the  Prtnce  oi Perfia,  with  whom 
the  Angel  is  faid  to  fight,  'vcr.  20.  was  the  King  o{ Perfia, 
And  the  ruine  of  that  Kingdom  by  the  Grecians,  is  there 
revealed  to  Daniel,  which  fl)ould  be  when  the  Angels 
fiiould  leave  that  Country,  lichen  I  aw  gone  forth,  L»,  the 
Prince  of  Gr acta  fl^all  come.  Whether  by  the  Prince  of 
Gracia  be  meant  Akxanekr^  or  the  Angel  of  that  Country 

conducing  ^ 


their  Nature^   O^ce  and  Miniflry.  lo^ 

concluding  and  biinginj5  in  Alexandir^  Army,  upon  the 
PerfuMSy  is  not  («j  v-crtain;  but  this  way  the  Perfium  Ihould 
be  b.  'ken,  as  the  An^elj,  iht^i  D.^mtl.  And  very  clear 
'tis  irorn  the  whole,  that  Angels  ar^j  imploy'd  in  preferv- 
ing  nnd  in  ruining  Empire!. 

And  ns  it  is  with  Empires  and  Kin^doms^  (b  Is  ic  with 
Churches.  The  inner  pait  ot  the  TabernaJe  and  Tem- 
ple, was  by  God's  appo-ntment,  to  be  adorned  with 
Cberubimsy  as  we  it^id^  ExoJ.  2J.  i6.  &c.  i  Ktn£;.  6.  2;. 
which  was  to  note  the  conltant  attendance  of  Angels  in 
the  Churches  of  God.  And  rhe  Apoillf.  Paul  charges 
Women  to  be  niodolily  attired  in  their  Church-Ailem- 
blies,  hecaufe  of  the  Angels,  i  Cor.  11.  lo.  which  fuppules 
that  the  Angels  are  ordinarily  prefent  there.  A  little  be- 
fore the  Deftrudion  of  JerufaUm  by  Titus,  there  was  heard 
a  Voice,  (as  is  credibly  reported^  ^^ying,  (^i-mCctlvouiv  \v- 
TgCGfv,  Let  U3  go  hence  :  And  what  was  this  bui  the 
Voice  of  their  Guardian  Angels  ?  Origen  and  others,  think 
thofe  words  of  the  Prophet,  Jer.  yi.9.  were  fpoken  by 
the  Preftdentidl  Angels.  We  would  have  healed  Babylon^  but 
jhe  is  not  healed,  for  Jake  ber^  and  let  us  go  e-vtry  ene  into  bis 
own  country.  Whether  wc  are  to  underfland  the  words 
fo,  or  noj  fure  they  look  very  well  like  the  Voice  thac 
was  heard  before  the  Deflrudion  oijerujakm^  which  was 
of  the  Angels. 

SECT.     IL 

IT  will  here  be  enquired,  wh-u  thinp,s   Angels  do,  in 
and  about  Kingdoms,  and  Churches,  that  they  have  the 
charge  of? 

To  which  I  anfwer:  The  Scriptures  infifl  not  much  on 
any  particular  account  liereof,  yet  the  Particulars  follow- 
ing are  very  certain. 

I.  Tliey  do  Counjtl  and  Encourage  Princes  to  great  En- 
terprizes,  and  that  for  the  Churches  good.  The  Angel 
that  appeared  to  Darnel  went  to  Dartus  ('as  was  noted  oan,  u, ,, 
before)  and  did  iiay  with  him  to  confirm,  and  [Irengthen 
him,  to  promote  the  building  of  the  Temple,  and  the 
Jiws  Liberty.    Angels  are  (tho' unfeen^  in  the  Councils 

of 


I  I O  ^  DifcoHrfe  of  Angels^ 

of  earthly  Prince?,  and  carry  things  there  as  pleaf^s  the 
Great  and  Holv  God,  that  employs  them. 

2.  Tbey  conduct  and  fnake  profpsrcus  thetr  ArwLs  ;  as  an 
Angel  did  the  Army  of  the  Grecians  under  Alexander ^ 
Dan.  10. 

;.   Thsy  ndvartce  and  enLtrgc  the  Power   and  Greatn'fs  of 

Empires,     U  Devils  can,  and  do  raife  Scace^  and  King- 

dorPSj  good  Anpels  no  doub'  can  do  the  like.     Now  it 

Rev,  13.  2.      ^s  ^^^^  f^^^  ^^^^  Dragon^  that  is,  the  Devil,  gave  his  Sear ^ 

and  {^ower,   and  great  Authority ,  to  the  Beajl,  this  is^  to  the 

Pope.     The  Devil  wrought  to  the  raifin^  of  him  to   his 

Grearnek     And  the  Devil  rules^  and  a^s  that  Sca^e,  the 

State  of  the  Papacy,  to  this  day.    See  2  ThfJJi  2.  9,  10. 

4.   They  break  the  force  and  ftrength  of  enemies^  as  an  Atl- 

2  King.  19.35.  g^l  did  the  Army   of  the  J/f/nans,  lb  raifing  che  Siege 

oHJerufalem,  and  redoring  Liberty  and  Peace,  to  Judea. 

5'.  They  fomtttmes  caufe  a  reuclring  ef  the  people  from  their 
Rulers^  as  they  did  the  Revolt  of  the  Shcchemites  fiom  Abi- 
tmlecb,  Judg.  9.  2;. 

6.  They  bring  down  and  dsbafe  the  mighty  ones  of  the 
Earthy  that  exalt  themfelvss  againft  God  and  his  Church  ^  as 
they  did  Nebuchadnezzar,  He  (wq  know)  was  put  from 
his  Kingdom,  and  turn'd  a  grazing  among  the  Beads  of 
the  Field,  for  (even  years  together,  and  this  is  faid  to 
be  The  Decree  of  the  Watchers^  that  is^  it  was  the  Decree 
of  God  which  the  Watchers,  or  Angels  had  in  charge, 
Dan.  4.  1 5.  ^o  P^-  ^"  Execution.  'Tis  (aid,  This  matter  is  by  the  De- 
14,  17.  cree  of  the  Watchers.     And  a  Watcher ,   or  an  Holy  one^  faid^ 

Htw  down  the  Tree. 

Angels  are  God's  Agents  in  pulling  down,  and  fetting 
up,  in  moulding,  and  forming  Kingdoms,  and  States, 
and  Churches,  and  in  ordering  and  effeding  the  great 
changes  that  are  in  them. 

What  fupport  and  comfort  may  this  yield  the  true 
Church  and  People  of  God,  againd  the  growing  Power 
and  Greatnels  of  A?Jti-Chrifi,  and  fuch  Kingdoms  as  are 
in  League  with  AntiChrifi,  and  againd  the  Strength  and 
Rage  of  the  Ntmrods  of  the  Earth,  wicked  and  cruel  Ty- 
rants ?  God's  Church  and  People  are  a  little  weak  Com- 
pany, and  have  no  vifible  force  or  itrength,  able  to  cope 

with 


their  NatHre^    Office  and  Minifiry.  i  i  * 

with  fuch  iwelling   Grcatnefc  as  isag.iinfl  thtm.     Such  is 

now    (he   Fo^cr    oi  France,  carrying  a\\   before  ir.     Hut 

lee  it  b::  f()^  the   holy  Angelb  preHde  in  all  th.e  Kingdoms 

otthis  Woild,  and  are    ready  co  execute  tl:e  Decrees  of 

Heaven.     Be  it  the  lofcieft  C^dar  in  the  whole  Eirth,  if 

the  IVatcho's,  the  Holy   ones,  I'ly,  Hew  it   down,  it    (hill 

be  inlhmdy  done.     There  are  Myriads  and  great  Hofts 

of  thele  invifjble  Agents,  one  of  which  is  able  to  mafter 

the  proudeil  Tyrant  on  Earth.     They  cAn  overturn^  over-  Ez'^k  21. 

:urn^  o^j-rttttn. 

Let  Angels  once  begin  to  fi^ht  againfl  a  Kingdom,  as 
the  Angel  did  againft  ?erfia,  Dan.  10.  it  will  loon  be 
weakncd,  and  broken,  ^s  rhat  Kingdom  was.  God  can 
quickly  bringdown  (he  Pride  of  Men^  and  he  has  Inftru- 
aienis  at  hand  to  effect  his  plealiire, 

'Tis  no  (mall  Succour  to  Faith  in  bad  times,  to  fee 
means  in  being,  and  always  at  hand  to  help  •  and  this 
we  may  fee  by  Faith.  We  may  fee  Hoih  of  Angel? 
ffanding  alway  ready  to  execute  the  Commands  of 
Heaven.  '-"^ 

God  will  preferve  his  Church,  and  eft abllih  ir,  "Ffe  \y2Uh  2,  2. 
will  Ihake  the  Nations  in  pieces  that  do  oppofe  the  weal  vcr.  19. 
of  ir.  He  has  given  his  mighty  Angels  a  fpecial  charge 
of  his  Church  and  People,  for  their  defence,  and  they 
are  in  all  the  Affemblies  of  his  People  (as  was  noted  be- 
forej  looking  after  their  charge.  Oh  what  bold  wretches 
are  they,  that  piefume  to  offer  Violence  to  thofe  AfSni- 
blies,  where  Angels  are  Guardians!  Signal  Judgments 
have  (bon  overtaken  fome  iuch  :  And  tho'  Angels  may 
fuffer  fuch  mens  Prefumption  to  go  unpunifhed  a  while, 
yet  wo  be  unto  them  if  they  repent  nor.  So  much  of  die 
Imploymentof  Angels  about  Kingdoms  and  Churches. 

SECT.     IIL 

THat  which  comes  next  to  be  handled,  Is  their  Mi- 
nifiry about  Farticalar  Perfcrjs,  And  here  the  firft 
Quefiion  to  be  examined  (hall  be^  f^ho  they  he  about  whom 
the  Angels  are  employed^  To  whom  their  Miniffry  does  ex- 
tend  ?  Whether  unto  all,  or  only  unto  fome  ? 

The 


112  A  Difcourfe  of  Angeh^ 

The  Reafon  why  this  Inquiry  is  necefTarv,  is  becaufe 
the  Text   feems  to  limit  the  Miniliry  of  Angels  to  the 
Httrs  of  Salvation,  or  eled:  Perfon^     And  fuch  as  treat  of 
the  Miniihy  oi"   Angels,  do   leem   to  limit  it   to  God's 
Eled.     Tho'  they  mufl  grant  that  Angels  do  fbme  good 
Offices  for  others   belldes  God's  Elect  fthe  Scripture  af- 
fording feveral  Inflances  thereof;  yet  chey  (tern  to  be  of 
the  mind  that  God  appoints  them  over  none,  and  gives 
them  a  charge  of  none,  but  God's  Eled,  and  fiich  as  are 
truly  gracious  Perfons  •,  according  to  that  of  the  Pfalmift, 
Pfal.  54.  7.      Tlse  Angel  of  the  Lord  encamfeth  ahcut  them  that  fear  him. 
Thefe  words  feem  to  make  a  nairower  Inclofure  of  this 
Benefit,  than  my  Text  does:  For  there  are  many  Elec^ 
Perfons  that  for  the  preient  are  void  of  the  Fear  of  God, 
namely,  while  they  are   in  an  unconverted   Condition, 
And  if  the  intent  of  the  Pfalmift  be  to  define  the  extent 
of  the  Angels  charge,  then  all  the  Eled  do  not  come 
within  it,  at  leaft,  not   till  thev   be   converted.     But  if 
the  matter  be  well  confidered,  it  will  appear  that  'tis  nei- 
ther the  Pfalmift's  Intention,  nor  our  Apoftles  in  the 
Text,  to  determine  of  the  extent  of  the  Angels  Charge 
and  Miniftry  :  When  the  Apofiie  (ays,  they  are  miniftring 
Spirits  fent  forth  to  minifierfor  them  that  are  Heirs  of  Salva- 
tion^ his  meaning  is  to  (hew,  not  how  far  their  Miniflry 
does  extend,  but  what  is  the  Principal  End  of  it.     'Tis 
for  the  Heirs   of  Salvation^    that   is,  for  their  fakes   chiefly 
that  they  are  fent  forth  to  minifter.     I  fay,  'cis  for  their 
fakes,  that  is,  had  it  not  been  for  them,  had  not  God 
had  a  People  that  he  purpofed  by  Jefm  Chrtft  to  bring  to 
Heaven,  he  would  never  have  fent   forth  thofe  bleifed 
Spirits  to  minifter  in  the  World.     This  is  moft  certain,  as 
'tis  alfb  certain,   that   he   would  not  have  fent  his  Son 
Jefus  Chrift  into  the  World,  had  it  not  been   lor  them  ; 
nor  would   he  have  fent  the  Gojfel,  nor  his  Jpoffles  and 
MiniHers  to  preach  it;   nay  (I  may  fay)   he  would    not 
have  fufFered  the  finful  World  of  Men  to  have  continued 
thus  long ;  The  Eled  are  as  it  were  the  Pillars  and  Foun- 
dations ot  this    World,   bearing   all  up  :     For  (fays  the 
Apoftle)  All  things  are  for  your  fakes^  2  Cor.  4.  1 5*.      'Tis 
for  the  Eleds  fake  that  this  World  is  continued,  and  one 

Gene- 


their  Njlitre^  O^ce^  afulMi^iflry.  i  i  3 

Generation  (Qcceeds  another,  naincly,  beciufe  in  all  Ge- 
nerations G(^di  has  innie  ElecJ^t  ones  that  lie  means  to  ga- 
ther to  hiinfelf ;  This  is  nioft  tiue,  yet  no  inan  will  {?\' . 
That  Cbrijt  was  (enr,  and  tlie  Gofpel  and  Miniiiors  a.o 
(ent  nnto  none  but  the  Eled.  It"  Chri(l  were  noc  lent  to 
others  heficlesthc  Ehtl\  why  are  they  blamed  for  rerufing 
him  ?  And  why  does  Cbrtft  coiiiplain^  2>  v^'tll  not  come  to  i^i^ 
we  that  ye  may  have  life?  Chrift  lays  to  the  Reprobate  Vha- 
rifees,  and  others,  I  ,im  corr.c  that  ye  rr/ight  have  Itfe.  They  Job.  lo.  10. 
did  noc  all  receive  Chrtjl  that  he  was  Icn':  t(>.  Tis  faid, 
He  came  to  his  own,  and  his  own  received  him  not:  There-  Jo^i.  i. 
fore  all  that  he  was  fent  to  and  came  to,  were  not  eled 
Perfons.  Again,  if  the  Gofpel  were  lent  to  none  but 
the  Eled/  how  are  fome  condemned  for  rejeding  it  ? 
None  cf  Gad's  Ele(5l  do  finally  rejed  the  Gofpel.  Chrlft's 
Miniffers  are  fent  forth  into  all  the  World  to  labour  with 
all  forts  of  men.  'Tis  true,  'tis  chiefly  for  the  Eledslakc 
that  they  are  fent  forth,  but  'tis  not  only  to  them,  and 
none  elfe.  Faul  preach  d  the  Gofpel  to  all  in  thofe  Cities 
and  Countries,  where  he  came,  He  laboured  with  all 
forts  of  Perlbns,  and  expofed  himfelf  to  great  Suffer- 
ings in  order  to  their  Salvation ;  yet,  confidering  that 
this  would  become  effcdual  only  to  the  Ele6l,  he  fays, 
1  endure  all  things  for  the  EkHs  [ake^  that  is,  chiefly  for  2  Tim.  2.  10. 
their  fakes,  in  whom  his  Miniftry  would  take  effe^tj  tho' 
he  laboured  no  lefs  painfully  with  others  alio.  The  fame 
may  be  faid  of  the  Angels.  For  the  clearing  of  this 
matter,  take  thefe  Propoficions  following. 

I .  The  Angels  Miniftry  as  to  the  principal  end  of  it^  takes 
effc^  only  in  Gods  Ek5l :  The  Salvation  of  men  is  the  prin-  ^q.  la.  q.n  -. 
cipal  thing  defign'd  in  the  Midion  of  Angels,  and  this  a4.ad  3um. 
none  attain  unto  but  the  Eledl.  Tls  this  alfo  that  is  the 
chief  thing  intended  in  fending  Apolfles,  and  other  Mi- 
nifters,  as  is  iliewed  in  Ephef  ^.  ii,  12,  13.  He  gave  fome 
j4pofiies,  fome  Fropbets^  d<.c.for  the  perfuming  of  the  Saints  for 
the  edifying  of  the  Body  of  Chri(t.  Ttll  we  all  ceme  in  the 
Unity  of  the  Fatth,  and  of  the  Knowledge  of  the  Son  of  God, 
unto  a  perftcl  man^  untc  the  meafure  of  the  Stature  of  the  full- 
ncfs  of  Chnff.   The  bringing  of  all  the  Eled  into  one  com-  Eph.  2. 2 ;. 

Q^  pleat 


114  ^  Difconrfe  of  Angels^ 

pleat  Body,  the  building  of  them  up  an  holy  Temple  to 
(he  Lord,  this  is  ttie  defign  of  the  Miniftry  :  Bucnow,  in 
puifuance  of  this  end,  God  fends  his  Minifters  into  all 
the  World,  to  labour  wich  all  (brts  of  men,  to  /it  them 
for  this  building  :  Some  will  not  frjme  to  it,  but  are  ob- 
ilinate,  other  (viz^.  fuch  as  are  Eled)  are  wrought  upon 
and  prevailed  with.  Here  the  Gofpsl  takes  effid  only 
in  the  Eled  as  to  the  principal  end  dellgned.  And  (b 
jdoes  the  Angels  Minidry  too  which  has  the  fame  end  ; 
none  but  God's  Eleii  do  accain  the  principal  Benefit  in^ 
Ktn(}^t^  by  i(. 

2 .  The  BleJJed  Af>gds  that  ar€  {ucb  pure  and  holy  Spirits^ 
cannjt  have  /ucb  kinrintfs  for  wicked  wfw,  as  they  have  for 
tboft  that  mt  godly.  Tlie  wicked  ways  of  men  as 
they  do  grieve  God's  Spirir,  and  the  Spirits  of  good  men, 
lo  tliey  are  otfendve  and  dilUftful  (no  doubr)  to  the 
holy  Ang^ilb  too,  who  are  Obfervers  of  (hem.  Where- 
fore, tho*  they  will  not  refule  to  befriend  and  help  wic- 
ked men,  according  to  their  general  charge  or  any  par- 
ticular fnilrudionsthey  havelrom  God  concerning  them; 
yet  ma  ft  they  needs  have  more  regard  for  men,  when  by 
Converfion  and  Sandification  they  are  Tcparafed  from 
the  World  thac  liech  in  Wickednels.  'Tis  Tiid,  that  thtre 
is  joy  in  Heaven  among  the  Angels^  when  a  Stnr^tr  is  con- 
verted. From  thenceforth  the  Angels  look  on  Perfons  as 
more  their  own,  becaule  the  Lords  ^  greater  Friend/hip  is 
concraiiited,  Angels  love  more  to  be  wich  rhem  and  be- 
friend them,  and  (b  ("no  doubt)  do  more  for  them  than 
for  others. 

3.  Angels  in  their  MiniFlring,  do  alway  watt  on  God*s 
commands^  and  follow  jucb  inHru^ions  as  they  have  from 
htm.     'Tis  faid   of  the  Living  Cr^^rwr^j  (i.e.  the  AngelsJ 

Kzck.  1.  20.  They  went  whither  the  Sptrtt  led  them.  That  is  whither- 
ioever  che  Dtvme  Spirit  direded  them,  they  Hill  went. 
Now  God  bearing  fpecial  Good-will  to  his  Eled,  he 
gives  his  AngL^ls  a  fpecial  charge  of  them,  and  fends  them 
*jften  times  (by  a  fpecial  Miffion)  to  them,  which  may 
be  a  Notification  to  the  Angels,  that  thefe  are  the  Perfons 
he  intends  fpecial  Favour  for.  For,  that  Angels  do  (by 
Revelation)  know  who  th^  Eled  are,  from  the  firft  hour 

cf 


their  Nature^   Office  and  Minijiry,  i  i  ^ 

of  their  Conception,  is  more  than  can  he  prover',  or 
we  have  fufficienc  realon  to  believe  :  But  God's  (ending 
them  fo  fuch  by  Special  Mifiion,  may  be  a  Notification 
of  their  Elecftion.  And  1  quefllon  not  bat  AngeU  i?^ 
(ent  to  God's  Eled,  (o  as  they  u:b  not  to  be  lent  to 
others, 

4.  Such  as  do  truly  fear  God,  and  tbey  cnlj.  have  a  fro- 
mije  of  the  guardia7i(l}ip  of  Angels^  belonging  to  them.  Suth 
only  have  an  adual  Intereit  in  the  Prornifes,  acA  there- 
fore are  called  the  Hcin  of  the  Frormjes.  No  wicked  man 
can  lay  claim  to  them,  tho*  God  may  bellow  upon  c!  tni 
Ibme  of  thofe  good  things  that  are  promifed :  The  Be- 
nefits they  partake  of,  they  have  by  common  Providence, 
and  not  by  frowtfe.  And  (o  they  have  many  great  Be- 
nefits by  the  Minitfry  of  Angels,  but  'tis  not  by  Promilc, 
but  by  common  Providence  :  Whereas  (uch  as  are  godiy, 
and  do  truly  fear  the  Lord,  they  may  lay  claim  to  tho/e 
Benefits,  and  plead  the  Promiles,  and  hope  for,  and  ex- 
ped  the  Performance  of  them,  to  themfelves^  they  being 
the  Perlbns  that  are  defcnbed  in  thole  Promifes.  See^ 
Pfal,  34,7.  PM  91.  II,  12. 

f.  It  it  be  true,  what  fome affirm,  that  particular  Per 
fons  have  each  one  his  Tutelar  Angel  3{^\gT\Q6  him  of  God, 
CO  attend  him  from  the  Womb  to  the  Grave :  If  this 
(f  fav)  be  a  Truth  fof  which  we  fhall  enquire  anon)  I 
(hould  think,  that  ibis  is  the  Frivtledge  of  God's  Ele^  only  : 
For  we  have  nothing  in  the  Scriptures  fthat  I  know  or  ^ 
to  induce  us  to  believe  that  wicked  Men,  -nd  Reprobates 
have  any  (uch  Aflignments. 

6.  Gi^d^s  faithful  Servants,  snd  Ele6l  ones  are  alway  under 
the  Tuitton,  and  Care  of  Angels,  The  Angels  do  never  to- 
tally abandon  and  forlake  them  :  But  others  that  have  had 
great  Benefit  by  Angels,  may   fin  away  this  Priviledge 

and  be  deferted  of  them.     As  we  read  the  Angel  left  Per-  ^^o- 1^.  20. 
Jia,  whereupon  that   Country  was  over  run,    and  van- 
quillied  by  thQGrectans. 

7.  Whatever  God  orders  Angels  to  do  for  other  ferfons,  it 
hatb  fome  refpeB  near  or  remote  unto  the  good  of  God's  Ele6i 

people.     As  what  the  Angel  did  with  the  King  of  P^r/;^,  Din.  11.  i. 
was  in  reference  to  the  Jewtfli  People.    For  which  caufe 

0^2  cis 


nS  A  DifcoHrfe  of  Afjgels^ 

^cis  rjid  in  my  Text  that  they  are  fent  forth  to  minifier  for 
them  that  fljaH  be  Httrs  of  Salvation.  'Tis  fbme  way  or 
other  for  them,  all  that  they  do  in  the  World. 

In  all  thsfe  refpsds  the  Miniftry  of  Angels'may  be  tru- 
ly laid  to  be  linnied  ?.n^  retrained  unio  the  Ekcl,  and 
faitliful  Servants  of  Gnd. 

But  however^  it  cannot  be  denied  but  Angels  have  the 
charge  of  others  al(b,  who  are  not  Heirs  of  Salvation  ; 
and  are  appointed  of  Gou  ordinarily  to  look  after  them, 
and  provide  for  them.  This  the  following  Prcpojitions 
will  clear. 

1.  Angels  have  the  Overfight  of  the  Rmgdonn  of  this 
World,  as  well  as  of  Churches  (as  hath  been  fliewed)  even 
of  Heathen  Ktngdojns,  but  thefe  are  none  of  God's  chofen 
People.  «... 

2.  Angels  have  the  charge  of  whole  Churches  (as  has 
alfo  been  fhewed)  but  in  thefe  there  are  many  that  are 
not  Eletl  Perfbns.  Many  Hypocrites  and  Reprobates  are 
within  the  Pale  of  the  Vifible  Church  :  There  were 
many  fuch  in  the  Jewif^i  Church,  which,  God  notwith- 
ffanding owned^  for  their  fakes  who  were  upright;  and 
the  Angels  had  the  Charg«  and  Condud  of  the  whole 
Body  of  them,  and  did  minifter  many  things  to  them 
indifferently.  The  Manna  that  they  were  fed  with  in 
the  Wildernefs  was  provided  for  them   by  the  Miniflry 

Pfjil.  98.  25.  of  Angels  (and  therefore  called  Angels  Food)  bu^  both 
good  and  bad  did  indifferently  partake  of  that  Benefit. 
And  when  the  Angel  f'tirr'd  the  Waters,  JoL  y.  4.  Who- 
ever ftept  in  firff,  were  he  good  or  bad,  he  was 
healed. 

3.  As  God  has  not  limited  Mercy  in  general  to  his  cho- 
fen  People,  but  difpcnfes  many  Bleflings  to  others ;  fo 
neither  hns  he  confined  the  Privilege  of  Angelical  Mini- 
llrationto  ihem.  God's  Goodnefs  fpreads  it  felf  over  all 
his  Works.  He  caufes  his  Sun  tofhine  not  only  on  the  jufi,  but 
alfo  $n  the  ut}ju{i^  Mat.  5.4^.  Wicked  men  have  many 
great  Pref^rvatioas  and  Deliverances  vouchfafed  them,  and 
great  fclelEn^s  beilgw'd  upon  them,  and  in  conveying  of 

thefe 


their  Nature^  ^^^^^  ^^^  Minifny.  i  i ; 

thei'e  to  them,  God  makes  ule  of  Angels  as  Infhuments  of 
his  Providence,  as  well  as  in  conveying  of  the  like  Blcffings 
ro  his  own  People^. 

4.  Balaam  was  a  wicked  man,  and  yet  an  Angel  was 
iniploy'd  to  keep  him  back  from  finning,  even  from  going 
to  curfe  the  Ijratlitcs  ^  and  fas  one  well  fays)  had  wicked  Mr.  Tokng, 
jUwii  their  Eyes  opend,  as  Balaa?»  had,  they  would  (at 
every  tuin)  Ice  an  Angel  Hand  in  their  way  ready  to  re- 
Hft  wl.at  ihey  go  about,  as  he  did:  For  this  is  one  of  the 
noble  Iinploy  ments  of  thofe  glorious  SpirJcs^to  give  a  Arong 
tho'  invifible  oppofition  to  lewd  Enterprizes.  Many  a  trea- 
cherous ad  have  they  hin.ler'd  without  the  knowledg  of 
thelraytor. 

It  does  not  appear  that  IJljmael  was  an  eled  Perfon,  for 
whom  an  Angel  wonderfully  provided  in  his  extream  ne- 
ceflity. 

y.  Some  men  that  are  not  eleded  unto  Eternal  Life, 
yet  are  ordain'd  of  God  to  do  great  Service  to  the  Church 
and  People  of  God  :  So  was  Cyrus,  and  was  preferv'd  unto 
the  time  appointed  for  the  return  of  ihcjews  out  cfCap* 
livity,  which  he  was  to  be  the  means  of.  When  God  has 
a  fpecial  Wprk  for  any  to  do,  he  appoints  his  Angels  to 
be  their  Keepers,  unto  the  time  oi  effeding  it,  and  to  dU 
red,  encourage,  and  profper  them  in  it.  So  an  Angel  en- 
couraged Ddrimy  as  has  been  no.-ed :  And  very  likely  there 
was  the  hand  of  an  Angel  in  what  hapned  to  Saul^  when  he 
was  to  be  chofen  King  oi  Ijrael^  i  Sam,  10. 

SECT.    V. 

TIIus  Angels  do  minifter  to  all,  good  and  bad,  tho'not 
to  all  indifferently,  and  in  the  fame  manner  and  de- 
gree.    Well  then, 

I.  If  the  blefTed  and  holy  Angels  be  ordinarily  impjoy'd 
about  mortal  Men  here  on  Earth,  ic  follows^  that  they  are 
frefenc  with  them,  they  know  and  fee  them,  and  what  they 
do.  They  are  Companions  and  Obfervers  of  Men  :  for 
where  Angels  aic  at  work,  there  they  muft  be  fuppos'd  to 
be  prefenr.  Mow  Angels  are  in  this  and  that  place,  and 
how  they  move  from  one  place  to  another,  is  niuch  difpur 


1 18  A  Dtfcourfe  of  Angeliy 

ted  by  the  Schoolmen  ;  but  we  mud  be  better  acquainted 
with  the  Angelical  Niture,  before  we  cati  determine  fuch 
QuelHons  fas  has  been  noted  befoie.)     But  this  is  out  of 
queflion,  th^t  they>are  prefcnt  there,  tvhere  they  are  im- 
ploy'd  :  And  fo  thty  h<iving  the  charge  ot  a*;,  and  being 
implofd  about  oSj    they  are  converfant  with  us,    in  our 
company  and  prcfence,  feeing  us,  and  hearinj^  us.    Ohj 
how  careful  fhould  we  be  of  our  Carriage  at  all  rimes,  that 
no  undecenc  rhing  be  adcd  by  us,  when  (uch  holy  Crea- 
tures as  the  Angels  are  ever  obferving  us.     Moft  men  that 
are  much  addicted  to  F^ewdiiefs,  are  notwithiianding  re- 
Itrained  by  the  prefence  and  company  of  Perfons  reve- 
renced tor  HoHnels ;  Very  wicked  men,  in  the  prefence  of 
fuch,  will  not  fpeak  or  do  as  they  will  in  other  company, 
or  when  tlicy  are  by  themfelves;  they  will  not  fwear,and 
curfe,  and  rant,  as  they  are  wont  to  do  ,•  the  prefence  of 
holy  men  is  ibme  reftraint  on  the  worft  men  ordinarily. 
Why  now,  know  it  for  a  certainty,  when  no  mortal  man 
lees,  God  fees,  yea,  and  there  be  multitudes  of  holy  An- 
gels that  do  ordinarily  look  on.   Tremble  all  ye  prophane 
Wretches ;  thefe  blelFed  Spirits  hear  your  Oaths,. and  Cur- 
fes,  and  Blafpbemies,  they  fee  all  your  Lewdnelsand  Va- 
nity, they  are  WitnefTes  of  your  Fraud,  and  Intemperance, 
and  Uncleannefs.     God,  who  will  be  your  Judge,  fees  you  -, 
and  Angels  alfo,  who  will  ferve  to  be  WitnelTes  againft 
you,  take  cognizance  of  you.     What  awfulnefs  would  this 
beget  in  Men  if  it  were  throughly  believd  }  How  would 
Men  bs  afham'd  and  afraid  to  be  wicked,  if  this  were  well 
confider'd  ?     Semca  counfels  his  Friend  Lucilim  to  fet  fonae 
grave  and  good  man  always  before  him,  and  never  to  do 
what  he  would  not  do  under  fuch  a  one's  Eye,    Imagine^ 
fays  he^d^^.  'Tisgood  Advice ;  but  we  need  not  go  to  ima- 
gining,   for  moft  certain  it  is,    God  and  his  holy  Angels 
fiand  by  us,  and  look  on,  whatever  we  arc  a  doing  ;  God 
*  make  us  duly  fenfible  of  it. 

The  Spirit  of  God  prefles  this  Argument,  therefore  mav 

I  infift  the  more  upon  it.    /  charge  thee  ffays  the  Apoftle) 

I  Tim.  5.  21.  l,efore  God,    and  the  Lord  Jefus  Chri^,  and  the  eleSl  Angels, 

that  thou  fihferve  thefe  things.     And  the  fame  Apoftle  preffes 

Women  to  be  decently  actir'd,  and  veil'd  in  their  Aflem- 

blies, 


their  Nature^   O^ce  and  Mimftry.  119 

blies,  becauleofthe  Angels,  chat  is,  becAufs  they  are  pre-  ,  cor.  ii.  lo. 
font.  Oh  Friends,  the  Angels  are  very  holy  Creatures, 
and  your  irregular  and  tindecenc  Carriage  is  (  no  doubt  ) 
an  cfterce  to  them,  more  than  it  can  be  to  the  hoiielt  man 
on  Earth.  Ifthsy  joy  in  the  Converfion  of  a  Sinner^  fas 
'cis  laid  they  doj  lure  they  are  troubled  (as  blefTed  Angels 
are  capable  of  being  troubled)  at  whatever  Milcarriages 
they  oblerve  :  And  what  lad  Repons,  think  you,  mult  An^ 
gels  carry  to  Heaven  concerning  you,  \i  you  walk  dilor- 
deily  in  their  prelence  ?  They  come  and  go,  from  and  to 
Heaven  frequently,  and  give  an  account  of  what  palTes 
here,  as  Zecb,  i.ii,  and  they  muft  make  true  Reports  of 
you.  The  Devil  is  caird  tk'  AccujQr  of  the  Brethren^  he  is 
a  falle  Accufer,  he  charges  the  Saints  iinjultly  and  untruly  : 
You  know  what  he  (aid  oijob^  Chap.  i.  10,  11.  The 
good  Angels  will  not  falfly  accule  any^  and  fo  neither  will 
they  by  any  means  make  a  Lye  to  excufe  any  -^  theymuft 
report  the  very  Truth,  and  the  whole  Truth,  when  call'd 
to  make  report  of  any  Perfon  ;  Such  a  time,  ^nd  fuch  a 
time,  did  he  drink  Healths,  and  (\vear  and  curie;  and  at 
fuch  a  time  did  he  defile  himielf  wiih  Women  ;  and  at 
fuch  a  time  defraud  and  oppref^  his  Neighbour,  &c.  If 
God  did  not  hifl^felf  fee  and  know  your  Anions,  fas  in- 
deed he  doeO  there  are  Mcffengers  enough  to  carry  him 
notice  of  them:  Angels  report  mens  A(5lions  to  God,  and 
alfo  what  they  have  done  fo  hinder  their  finning,  but  they 
would  noiwithdanding  on  in  it.  The  God  ot  Heaven  (et 
this  home  on  every  one's  Heart. 

2.  If  fhe  holy  Angels  do  minifter  in  this  V/orld  for  the 
good  and  benefit  of  all  forts  of  men  good  and  bad,  bnc 
with  (ome  difference  (as  hath  been  ihew'd^.  If  the)'  have 
Kindneis  for  all,  but  moie  for  (bme  than  for  others,  why 
then  let  us  take  a  Pattern  from  them,  and  imirace  thcTf 
Love  and  Benehcence,  as  totlje  diltributmg  and  right  pla- 
cing of  i^ 

Ever  fince  Sin  firft  entered  Into  the  World,  there  have 
been  two  (orts  of  Men  living  together  in  ir,  (ome  good, 
fome  bad,  Ibme  godly,  fome  ungodly.  In  this  great  Ft-ld 
there  j^row  Tarts  as  well  as  Wheats  and  'tis  the  Will  of  the 
great  Houlholder,  that  chey  (houlu  be  permitted  to  grow  to-  Mar  13.  ,0. 

gftbiT 


120 


A  Difconrfe  of  Afigels^ 


gethtr  till  the  Harvr[t :  Then  at  the  end  of  the  Woild  he 
V.  49.  will  take  care  to  have  good  and  bid  men  (evsr'd  one  fom 
the  other,  but  not  till  then:  fiuc  tho'  he  will  have  them 
live  together  here,  yet  does  he  make  a  difference  between 
thefe,  and  Angels  do  make  a  difference^  and  (o  fhciild  we. 
There  are  none io  bad,  but  God  has  fome  Love  for  thcni, 
as  they  are  h.is  Creatures :  He  loves  them,  and-fo  do  An- 
gels too  ;  but  both  God  an  J  Angels  have  mofl  love  for  fuch 
as  are  holy,  pious,  willing,  and  obedient.  The  holy  An- 
gels are  in  a  peculiar  manner  the  Guardians  and  Keep.^rsof 
luch,and  moft  beneficent  to  them.  Oh,  let  us  bz  followers 
of  Angels  in  this,  Let  m  do  good  to  ally  hut  fjpecid)  to  them 
Gal.  5.  10.       /^^f  ^re  of  the  houflM  of  Faith. 

I.  Let  m  do  good  unto  all:  Let  our  Charity  be  like  unto 
the  Sun,  that  fhines  upon  all,  both  the  jufl  And  unjuH.  Our 
Saviour  Chrifi  teaches  us  to  love  cur  very  Enemies., 

But  you!  fay,  Wicked  men  are  God's  Enemies  3S  well 
as  ours,  and  how  can  we  love  them  :  I  anfwer.  There 
-  are  none  fo  bad,  but  they  have  (omc  good  in  them,  and  as 
Rational  Creatures,  they  are  in  a  capacity  of  becoming 
better.  Angels  miniiler  to  fome,  not  becaufe  they  are 
good,  but  that  they  may  be  fo :  an  Angd  went  to  Balaam 
to  keep  him  from  finning,  tho'  he  were  a  Sorcerer.  We 
ftiould  not  eafily  think  any  fo  bad,  that  we  fhculd  not  have 
any  thing  todo  with  them  to  make  them  better  •,  a  feiious 
word  fealbnably  fpoken  may  be  a  means  of  reclaiming  a 
very  wicked  Perfon  ^  and  an  ad  of  Bemficence  and  Ktndnep 
may  ftrangely  operate  on  one  we  think  pall  our  cure.  The 
-Rom.  iZf  20,  ^^^jii^  f^ys,  If  time  Enemy  hunger,  feed  him:  and  then  adcs, 
Overcome  evil  with  good -^  .which  implies  there  is  fome 
probability  of  Vidory  this  way  :  But  whatever  the  Succcfs 
be,  thy  well-aim'd  Charity  and  Beneficence  is  m.ofi  Chri- 
ftian,  and  fhall  not  go  unrewarded.  Do  good  to  al!, 
but,  ^    . 

2.  More  ejpecially  to  them  that  are  of  the  Hoajljold  of  Faith  \ 
Relerve  a  Ipecial  Kindnefs  for  good  men  ;  they  fliould 
have  more  of  Heart  and  Hand  than  others  have:  In  your 
adis  of  Charity  iuch  are  ever  to  be  prefer'd,  ceteris  pr^rthuf^ 
fuppofing  an  equality  in  other  refpeds,  and  with  fuch 
ihould   you   have  moft  free  and  inward  Converfation. 

3clo' 


21. 


their  Nature^  Office  and  Minijiry,  \  ^  y 

Solomon  fays,  He  that  walketb  ii>ifb  the  wife  p>aS  be  wife^  hut 

H  companton  of  fools  (hall  be  deftroyed.  Prov.   i  ^   2^ 

The  Church,  in  its  Adminiitrations,  and  in  difpenHng 
Its  Rights  and   Privileges,  is  directed  to  put  a  dif]<jren:c. 
The  ancient  Chrifitan  Church  had  an  Officer  in  every  Ccn- 
vention  or  Religious  meeting,  to  cry  wich  a  loud  Voice, 
SantU  Sanclts,  Holy  things  are  for  holy  men  :   Thgir  Ad- 
miniltrations  were  not  wont  to  be  promifcuoiisin  the  pti- 
refi  times  of  Chriftianity  -^  but  alas,  we  have  (ome  among 
us  that  are  perfect  Levellers  in  Religion,  and  would  lay  all 
in  comwofjy  perfwading  us  to  believe  all  are  to  be  reputed 
good  Chrillians  that  pretend  to  that  holy  Natne  :   Whenas 
the  Apoftle  (ays  to  the  Fhiltppians,  Many  walk  of  whom  /I'hil.  ^  jj. 
baife  told  you  oft  en  y  and  now  tell  you  weepings  they  are  enemies 
to  the  Crof^ofChrift.      And  again,  We  command  you   tn  the  a  Thcf.  ^.  6 
name  of  os4r  Lord  Jefus  Cbrijl,    that  you  withdraw  your  /elves 
f-om  every  Brother  that  walketb  dtfordtrfy.     And  again,  If  any     ^   '4- 
one  obey  not  our  word,  &c.  note  that  man^   and  have  no  com- 
pany wtth  htm,   that  he  may  be  afhamed.     And  our   Saviour 
Cbrifi  (ays,  Ca/i^  not  your  Pearls  before  Swine,     We  fhould  be 
ready  to  extend  Love  and  Refpedl  in  a  meet  and  fitting. 
way  to  all,  yet  (acred  things  mull  not  be  polluted  with 
unwalhen  Hands  ^  and  as  to  fpecial  love,  as  to  intimacy 
and  religious  convcrfation,  all  mu(i  not  be  alike  to  us,  but 
we  fiiould  give  good  men  the  prcheminence ;  Angels  mini- 
Iter  to  all,  but  not  to  all  aHke. 

SECT.    VI. 

THat  which  I  (hall  in  the  next  place  confider  and 
examine,  is,  Whether  every  Man  and  l^oman  {at  lea  [I 
every  eleSf  perftn)  have  fome  one  particular  Angel  ^fftciallj  af- 
fignd  him  of  God  to  be  alway  hi6  Guardian^  even  frcm  the 
Womb  to  the  Grave  ?  The  Schoolmen  generally  hold  the 
Affirmative,  and  iomQ  Frotefiant  Divines  incline  the  Inme 
way.  Zanchy  does  defend  it  as  his  Opinion  ;  and  'tis  cer- 
tain the  Opinion  is  very  ancient:  The  Do<5trine  of  Flato  "^^y^^  Aa<'- 
alTerts  it,  and  more,  viz..  That  every  one  has  not  only  a  ^VcTei 
r^lJLmtei'^GU  iv^'j^  y^vouivv }Jtv?tL);}^\  ri:  oU  i^a^ii,    Men.  ;n  CJem.  Alex.  5.  Strom. 

R  good 


122 


A  DifcoHi^e  of  Angels^ 


good  Dewon  or  Angel,  but  alfo  an  evil  one.  And  this  Hea- 
themjl}  Conceit  of  a  honm  and  njahfs  GcniMf  has  made  the 
Opinion  in  quedion  lefs  liked  by  fome,  namely,  for  its 
looking  fo  well  like  that  of  a  bonus  Sindmahts  Gemm. 

The  Cbrifiian  Writers,  both  ancient  and  modern,  that 
are  of  the  mind,  tliat  every  one  hath  his  proper  Angel,  do 
ground  their  Opinion  on  (ome  few  places  of  Scripture  that 
fiem  (at  leaft)  to  countenance  it,  but  ('as  other  Divines 
think)  do  not  fufficiently  prove  it.  Fir/^,  Mat,  i8.  ic. 
where  our  Saviour  Cbri/l^  fays  oiltttle  Children,  that  their 
Angels  behold  the  face  of  his  Father.  He  does  not  fay  the 
Angels,  but  their  Angels  •,  which  feems  to  import,  that 
they  had  ihdr  proper  Angels,  and  call'd  theirs,  becaufealway 
attending  them. 

The  other  place  is  JBs  12.  if.  where  we  read,  that 
when  Peter  came  and  knock'd  at  the  Door,  and  the  Maid 
that  went  forth,  hearing  Peters  Voice,  return'd  and  ftid  it 
was  Peter  ;  the  Company  within  knowing  Peter  to  be  in 
Prifon,  faid,  it  -was  his  Angel:  therefore  (  it  feems  that  in 
their  Opinion  at  lealt )  Peter  had  fome  particular  Angel th^t 
was  his  proper  Angd,  Thefe  Texts  (I  confefs)  feem  to  fa- 
vour the  Opinion  in  queftion,  but  they  do  not  prove  it 
certainly  true,  for, 

Firji,  Whereas 'tis  faid  A/^r.  18. 10.  Their  Af;gels,  we 
cannot  hence  infer  with  certainty,  that  thofe  little  ones 
Chriil  (peaks  of,  had  each  of  them  his  proper  Angel ;  all 
that  c^n  be  prov'd  thence  is,  that  they  had  an  Intereft  in 
the  /Angels  in  common,  and  fo  God*s  People  have.  My 
Text  fays,  They  are  fent  forth  to  winifter  for  the  Heirs  of  Sal- 
vation :,  the  Heirs  of  Salvation  then  have  an  intereft  in  the 
Angels,  and  the  Angels  may  be  faid  to  be  their  Angels : 
all  the  Angels  are  theirs,  they  being  alway  attended  by  the 
Angels,  tho'  not  alway  by  the  (elf-lame  Angels,  but  one 
while  by  fome,  and  other  while  by  others.  We  may  fay 
(fays  Dr.  Manton)  thefe  Prifoners  have  their  Keepers,  thefe 
Souldiers  have  their  Captains^  thele  Scholars  have  their  Ma- 
fters,  but  it  doth  not  follow,  that  every  one  of  them  there- 
fore hath  a  particular  Keeper ^  Captain,  Ma(ter  proper  to  him- 
felf.    The  Saints  and  Servants  of  God  have  not  one  Angel 

only 


their  Nainrej  Office  and  Minijlry.  123 

only  each  of  them,  but  oftentimes  mmy  Angels  attending 
on  them,  ^nd  fomstimes  one  Angel  tzkz^  the  cars  of  feve- 
ral  Perfons.     One  Angel  was  fent  to  deliver  feveral  of  the 
Apoftlesout  of  Prifon,  ^(^.  5-.  18,  19.  not  as  many  Angels 
as  Perfons,  but  one  Angel  only  :  and  feveral  Angels,  even 
an  Hoft  of  them,  attended  on  Jacob  as  his  Guard,  Gen.  ;2. 
I,  2.     So  there  did  on  the  Prophet  EUpia  ^  'tis  faid,  Her  ^    .    ^  ^^ 
frayed,  and  the  Lord  opened  the  Eyes  of  the  young  man  bts  fer-       '  '  **    '' 
vant,  and  be  faiVy  and  behold  the  Mountain  was  full  of  Horfes 
and  Chariots  of  fire  round  about  EltfJja  ;    that  is.    Angels  ap- 
pearing in  that  form  :  here  were  many  implo>*d  about 
one  /Ingle  Perfon.     So  when  Lazarus  died,    his  Soul  was 
conducted  to  Heaven  by  many  Angels, 

As  for  the  other  place,  A5^,i2.  15-.  where  'tis  faid  of 
Peter  J  It  ts  bisAngel^  feveral  Anfwers  are  given  to  it. 

1.  Some  think  'tis  to  be  underftooa  appellattvely,  and 
fhould  berender'dj  It  is  his  Mejfenger-^  fo  the  vjoxd  Angel 
fignifies,  as  has  been  noted :  according  to  this  interpreta- 
tion they  thought  it  was  fome  Meffenger  fent  by  Teter^ 
from  the  Piifon  •,  but  this  cannot  be  the  meaning.  The 
Maid  had  faid,  fhe  heard  P^f^r's  Voice,  hereupon  the  Com- 
pany conclude  it  is  his  Angel ;  but  that  reafon  could  not 
move  them  to  think  it  was  a  MeiTengerfent  from  him. 

2.  Others  anfwer,  The  Company  fpake  ex  cowmuni  con- 
ceptioncy  according  to  a  common  Opinion  that  was  recei- 
ved among  them  ;  fuch  an  Opinion,  that  every  one  has 
his  proper  Angel,  might  be  very  generally  believ'd,  and 
yet  it  might  not  be  true.  The  Scripture  do:h  not  ap- 
prove every  Saying  that  it  doth  relate. 

;.  The  Company  conclude  it  was  his  Angel,  becaufe 
the  Maid  had  faid,  (he  heard  Veter's  Voice.  If  the  '  meant, 
that  it  was  his  proper  Angel-guardian,  their  Opinion  muft 
be,  not  only  that  every  one  hath  his  proper  Angel,  but  that 
fuch  Angels  ufc  to  (peak  (fill  with  the  (ame  Tons  or  V^oice 
that  the  Perfons  do  which  they  do  attend  ;  But  who  will 
undertake  to  juftifie  (uch  a  Conceit  ?  It  is  more  likely  they 
meant  only  that  it  was  his  Angel,  that  is,  an  Angel  alTu- 
ming  Perfr'sfhape. 

R  2  4.  Slip- 


1^4  ^  Difcourfe  of  Angels^ 

4.  Suppofing  their  meaning  to  be,  It  is  \\\%  Angel  guar- 
Jian,  that  is,  the  Angel  that  was  imploy'd  to  keep  him,  it 
will  not  follow  that  lie  had  alway  one  and  the  fame  An- 
gel lor  his  Keeper :  This  might  be  the  Angel  that  now 
was  implay'd  for  Paer,  but  at  another  time  he  mi^ht  have 
another.  When  we  fay,  It  is  the  King's  Phyfician,  or  it 
is  the  King's  Servant,  this  does  not  ncceffariiy  denote  any 
one  certain  Perfcn,  becaufe  the  King  hath  many  Phyfi- 
cians  and  many  Ser^ams;  and  (o  have  the  faithful  Ser- 
vants of  God  many  Angels  looking  after  them.  'Tis  faid, 
Pfal.  91.  II.  He  fljall  gtve  (not  his  Angel,  but)  his  Angels 
charge  o'ver  thte.  When  a  Sinner  repenteth  and  turneth 
to  God,  'tis  laid  indefinitely^  the  Angels  rejoice  ;  'tis  not 
faid,  (hnt  his  Guardian- Angel  rejoyceth.  Great  multi- 
tudes of  evil  Spii  its  have  gone  into  one  man,  and  poffefs'd 
him,  and  why  not  many  good  Angels  be  about  one  man? 
You  had  fome  Inftances  hereof  but  now.  I  grant,  one 
Angel  is  a  (uiiicient  guard  for  one  man,  yea,  for  many 
men  :  but  God  will  fbew  his  abundant  Kindnefs  to  his 
People  by  im ploying  many  for  fingle  Peribns.  And  to  me 
it  fcems  more  probable,  that  God's  People  have  fometimes 
more  Angels,  fometimes  fewer  ^  and  when  but  one,  fome- 
times this,  fometimes  another,  to  take  care  of  them,  than 
tha,t  they  are  each  of  them  committed  to  the  care  and 
conducSfc  of  their  proper  Angels.  Yet  if  any  will  needs 
Void,  that  ufually  'tis  the  fame  Angel  that  attends  a  man 
from  firft  tolaft^  I  fliall  not  contend  :  We  cannot  certain- 
ly teil  how  the  Divine  Will  ordereth  this,  nor  is  it  very 
mateiial. 

SECT.    VII. 

HAving  (I  hope)  fufficiently  cleared  thefe  frefaratory 
Queflionsy  1  fhall  proceed  to  fhew  how  the  Angels 
are  imploy'd  about  particular  Perfons,  and  that  from 
fi  ft  to  laff.  And  here  I  fhall  take  notice  of  feveral  di- 
flind  Periods  of  nme  in  which  they  diverfly  miniffer  to 
Perfons  As  I.  In  the  beginning  of  their  time,  oi  Infancy, 
2  When  they  ae  grown  up  during  their  life  time.  5.  At 
their  Death.     And  4.  After  Death. 

As 


their  NatHfCy  O^ce  avd  Minijiry.  125 

As  for  the  firft  Fertod  of  time^  it  will  be  inquired,  when 
it  doth  begin  ?  And  what  Imploymcnt  Angels  have  about 
Pcrfons  in  their  ]nf.ancy,  and  .Viorning  of  cheir  timer 

Divines  (peak  differencly  about  the  time  when  Angels 
firft  take  charge  of  Perfons,  and  begin  to  look  after 
them. 

Firff,  Some  fay,  that  'tis  not  till  mens  Convcrfivn^  that 
the  Angels  are  concerned  with  them  :  For  till  then  (fay 
they)  Ele(^  Perlbns  are  not  differenced  from  others,  nor 
are  they  (cill  then  J  actually  made  Members  oJ"  Chrifl's 
Body,  nor  brought  in  under  his  fpecial  C^re^  who  is 
Lord  of  Angels,  and  under  whofe  Condu(fl  Angels  do 
niinifter. 

Before  their  Converfion  all  men  are  under  the  Power 
of  Satan,  who  is  called  The  God  of  this  WorU^  and  efftCtK- 
ally  worketb  w  the  Children  of  dtfohediencey  EpheC  I.  2.  In 
coming  in  unto  Chrid  they  are  delivered  from  Satan's 
Rule,  and  Power,  and  come  under  Chrtfi\  fpecial  teach- 
ing and  condu(5t,  and  then  begins  Angels  Miniftration 
about  them,  as  thefe  men  think. 

But  I  am  not  lb  well  fatisfied  with  this  Opinion,  as  to 
acquiefce  in  ir,  becaufe  I  conceive  it  is  grounded  on  a 
Miiiake.  Thefe  men  fuppofe  that  the  Angels  are  fent  to 
minilter  only  to  God*s  Eled,  which  I  have  (hewed  is  a 
Mi/fake:  For  tho'  they  are  fern  forth  chiefly  for  their 
Sakes^  and  do  minilkr  in  a  peculiar  manner  unco  them  , 
yet  are  they  fent  to  others  alfo,  and  are  Benefa(5lors  to 
them,  and  Keepers  of  them,  even  as  our  Lordjefus  Chrtfi* 
is  fa  id  to  be  the  Saviour  of  all  mcn^  hut  e[f>ecially  of  them 
that  do  believe  j  So  are  Angels  the  Guardians  of  all,  bur 
efpecially  of  the  Saints. 

And  as  for  EleA  Perfons,  it  is  not  to  be  thought  that 
Angels  have  no  charge  of  them  until  they  be  adually  con- 
verted :  Doubtlefs  God  carefully  keeps  fuch  as  are  chofen 
VefTels,  not  only  after  Converfion,  but  unto  it,  even  un- 
to the  time  when  he  purpofes  to  manifell:  his  Grace  to 
them. 

'Tis  true,  the  Angels  are  find  to  have  Joy  among  them, 
when  any  do  convert  and  turn  to  God,  and  therefore 
'tis  very  likely,  that  upon  the  Converfion   of  Men,  the 

Angch 


il6  A  Difcourfe  of  Atrgeb^ 

Angels  become  more  propenfe  to  Ads  of  Love  and  Be- 
neficence to  them  than  betorCj  but  they  do  not  then  firft 
begin  to  minifter  to  them.  Angels  follow  fachlnftru- 
d:ions  as  they  have  from  God,  in  the  Execution  of  their 
Office,  and  God  does  fignify  to  them  that  it  is  his  mind 
they  fhouid  take  the  charge  of  fuch  Perfons,  even  in  their 
Infancy,  and  before  they  are  grown  up  to  a  Capacity  of 
ac5tual  repenting,  and  believing  :  For  little  Children  have 
their  Angels,  as  well  as  adulc  Perfons,  as  is  evident, 
Mat.  1 8.  10. 

2.  Others  are  of  the  mind  that  the  Angels  Miniftry 
does  extend  to  Infants,  and  that  it  begins  at  their  Bapttfw, 
And  for  this  reafon,  becaufe  then  they  are  firff  joined  to 
Cbrifi^  and  made  Members  of  his  myftical  Body.  And 
I  grant  fo  they  are  Sacrawentally ;  But  Infants  if  they  be 
rightfully  baptized,  were  by  Covenant  in  Chrift  before 
their  Baptifm,  and  that  gives  them  right  to  their  Baptifm. 
Wherefore  I  like  not  this  Opinion  neither.  And  it  feems 
altogether  improbable  to  me,  that  the  Angels  fhouid 
wait  the  Parents  leifure  for  the  taking  of  their  charge,  as 
they  muft  if  it  be  limited  to  the  .time  of  Baptifm :  For 
that  depends  on  the  Will  and  Pleafure  of  the  Parents. 
Wherefore 

;.  Others  fay,  Angels  take  the  Care  and  Charge  of 

Perfons,  even  from  the  Womb,  aflbon  as  they  are  born, 

then  they   begin  to  look  after  them. 

^  "A:mvn  Aai^y  avcTe*  cvf^^eA^icu    Xhis  fl  make  no  quefiion)    is  true,  I 

Alex,  y  sirom.  vid.  A^.  la. q.  ,,5.     "''ean,  that  they  do  begm  fo  foon,  and 

a.  5.  c.  4.  ad  jrn.  that  is  affoon  as  they  come  to  have  a 

diftincSt  Being  by  themfelves  ^  for  be- 
fore, while  they  are  in  the  Womb,  they  are  a  part  of 
the  Mother. 

4.  However,  I  fnall  add  with  others,  Angels  firft  take 
the  Charge  of  Infants  while  they  are  in  the  W  omb,  and 
that  from  the  time  of  their  firft  quickening  there:  For 
then  may  they  be  (aid  to  have  a  diftind  Being,  and  1  in  a 
fort]  to  bediftinct  Pcrfbns,  having  both  Snul  and  Body, 
and  if  they  die  in  the  Womb,  they  (hall  rile  again  as 
well  as  thofe  that  live  to  be  born. 

Some 


their  Nature^  Office  and  Minijiry. 

Some  go  yet  furcher,  (and  I  cannnot  gainfay  them) 
and  fay,  That  as  foon  as  a  Child  is  conceived  in  the 
Womb,  Angels  have  the  Charge  of  him.  So  fays  Bidiop 
HaH^  Ipsaking  of  Angels,  ''  They  have  ever  gracioufly 
^'  attended  ms  without  Intermiffion,  from  the  hrft  Hour 
"  of  my  Conception,  to  this  prefent  moment. 


G 


SECT.    VIII. 

OD's  Providence  is  exercifed  about  Children  in  the 
J  Womb,  and  that  before  quickning  as  well  as  after, 
and  Angels  arc  the  Servants  and  Inftruments  of  Gods 
Providence.  But  thac  Angels  do  minifter  to  Babes  while 
in  the  Womb,  and  at  their  Birth,  and  afterward  while 
they  are  young  and  tender,  we  want  not  Scripture  Tefti- 
niony  to  prove. 

1.  While  they  are  in  thQ  JVomk  Then  and  there  they 
areexpofed  to  many  dangers,  thro' their  Mothers  negli- 
gence, thro'  their  Intemperance,  and  by  feveral  other  ac- 
cidents. Divers  ways  may  they  receive  much  hurt  even 
in  the  Womb^  and  this  God  prevents  often  by  the  Agen- 
cy of  Angels.  We  read  how  an  Angel  was  fent  to  Ada- 
mab^  to  direct  what  courfe  the  Mother  Ihould  take  while 
fhe  went  with  Child  with  Sampfon^  ]\x6g.  i;.  i^,  14. 
I  grant,  Angels  are  not  wont  now  to  appear  vifibly  to 
give  Diredion  to  Women  with  Child,  as  they  did  there 
to  Manoah,  and  his  Wife ;  yet  I  doubt  not  but  they  are 
Inftruments  of"  God's  Providence  very  oi'dinarily,  in 
keeping  Mother^  from  things  hurtful  to  the  Babes  they 
go  with,  tho'  this  be  not  obferved.  And  David  fets  a 
Ipecial  Remark  on  fuch  a  Providence  of  God,  Pfal.  71.  6. 
by  which  he  was  covered  in  his  mothtn  wowby  that  is,  was 
gracioufly  kept  from  what  might  annoy  him  while  he  lay 
there. 

2.  At  the  Birth  of  Children.  How  wonderfully  are 
they  kept  in  their  coming  into  the  World  ?  David 
glorifies  God  on  this  Behalf,  acknowledging  that  it 
was  God  that  took  him  out  of  the  IVomh.  Thou  art  be  that- 
took  we  cut  of  the  fVvmb,  Pfal.  22.  9.  Thou  art  be  that  took 
me  oat  of  my  Motbi^rs  bowels,  wy  fraife  (hatl  be  cofitmally  of 

thee. 


jiS  A  DifcoHrfe  of  ArtgeUy 

thee,  Pfal.  71.  6.     God    did   it,  'twas   not  the    Mieiwtfe 

alone  that  did  it,  there  was   (omewhat  that  God  did  in 

it,  and    that  was  by   the   hands  of  his  invilible  Agents : 

The  skiUulleft  and   m oft  careful  Midwives   would   offen 

fall,  if  God  ordered  not  Angels  to  attend  at  the  Birth  of 

Infants.     And  from  the  care  thar  An- 

GirM  dicunrur  a  glgnendo  quod     g^s   have  of  Children  at   their  Birth, 

ut  ^"^^^^^^»^""^/^^^"'  ^  '"'""^     they   are   by    the  Latincs  called  Gtmt, 

'''Afr'buAule  th'y  'ta\t   an  0]    and  we  re^d  inthem  of  them  of  a  good 

CiAldun  whin  hrn  ut  Qcmoics,         and  evil  Gtnius.       fis  by   Angels    help 

that  Children  are  brought  fafe  into  the 
World,  and  as  Davtd  prai(ed  God  for  this,  fo  (hould  all 
Mothers  remember  to  do  it  too. 

;.  After  Children  are  born,  while  they  are  young  and 
tender,  great  is  the  Angels  Care  of  them.  Our  Saviour 
Mit  i8.  10.  Chrift  fpeaks  of  Little  ones  that  havetbeir  Angeh  heheUtvg 
the  face  of  his  Father.  And  he  is  to  be  underftood  of  Ltttle 
ones  in  age  and  growth,  as  well  as  adult  Perfbns  refembiing 
Little  ones  in  lome  Virtues :  For  'twas  a  Child  in  age  tnat 
he  took  and  fet  in  the  midft  of  his  Difciples,  when  he 
Vcr.  2.      Ipake  thele  words,  One  ofthtje  Ltttle  ones. 

What  Care  had  an  Angel  of  our  Saviour  Cbrtsiy  when 
he  was  a  Babe  in  the  Cradle  ?  VVhen  Herod  fought  the 
Life  of  this  BlefTed  Babe,  an  Angel  warned  his  Parents 
Mat.  1. 1?,  to  fly  with  him  into  Egypt  s  and  when  the  danger  was 
V.  19,  20.  over  an  Angel  gives  them  notice  to  return  again.  When 
Hagar  had  expofed  her  poor  Child  in  the  Wildernefs,  to 
die  of  Thirft,  having  no  Water  left  to  keep  him  alive, 
Gen.  ai.  i5.  *n  Angel  comes  and  bring  her  to  a  Spring  ot  Water,  (b 
prelerving  the  Childs  Life.  A  like  Inftance  there  was 
in  the  late  Rebellion  in  Ireland.  The  Wife  of  a  Mi- 
nifter  called  Mr.  Teate,  being  flying  for  her  Life,  with 
a  young  Child  at  her  Breafts,  her  Milk  failing,  and  the 
Babe  ready  to  perifh  for  want  of  Suck,  when  flie  was 
about  to  leave  him  to  die  by  himlelf,  and  ftooped 
down  to  lay  the  Babe  on  the  ground,  (he  found  a 
Bottle  full  of  Milk,  by  which  fhe  preferved  the  Childs 
Life.  No  doubt  this  Bottle  was  laid  there  by  fome 
Supernatural  Hand,  for  the  Bottle  lay  upon  the  Snow 
(hat  fell  there  but  a  little  before^  and    ic    was   remote 

from 


their  Nature ^   Office /wd  Minijiry.  129 

from  any  Houli\  And  in  the  time  of  the  late 
Civil  IVan  here  in  Englnnd^  at  the  taking  ot  Holton^ 
there  was  a  Woman  l>ing  among  the  Slain  with  her 
Daughter  (  but  Eleven  Weeks  old  )  crying  at  the 
Breads  of  her  dead  Mother,  and  an  Old  V/oman 
parting  by,  and  pitying  the  Babe,  took  it  up,  and  to 
ftill  it  held  it  to  her  Bread,  which  the  Babe  fucking, 
Milk  came,  and  the  Old  Woman  nurfed  ir,  though 
(he  had  not  given  fuch  for  above  Twenty  Years 
before. 

Such  I.iflances  are  (IconfefsJ  (bmewhat  rare  and 
extraordinary,  but  it  pleafes  God  that  we  (hould  have 
fome  fuch,  that  we  may  more  eafily  believe  the  or- 
dinary Miniltration  of  Angels,  though  it  be  fecret  and 
infenfible. 

How  ofcen   are  little   Children   in  danger   of  Suffo- 
cation  by  their   Nurfes    fide,    and   of  falling  into   the 
Fire,    and    into  the  Water,    or  from    high   Places    to 
which  they  get,  being  venturous,  and  given   to  climb- 
ing,   but   that    they     are    preferved   by    fuch  invifible 
Means  ?    Ah  let   us  look  back   on    former  Paflages  of 
our  Lives,  and  blefs  God.     When  we   were  little  Chil- 
dren,   God   did  many  things    for  us,    which  we  were 
not  then  capable    of  obferving,    but   'tis    our  duty  af- 
terward,   in    our  riper  Years  to  refled   on  them,  and 
praife  God,  as  David  did.     Thou  art    my  hope,  O    Lord 
God  J    thou  art  my  Trujt  from  my  Youth.     By  thee  have  iPf*^'7»'5>  ^• 
been    holders    uf  from    the    -womh^    thou  art   he  that    took 
me  out  of   my  Mothers   bowels.       My  frai/e  {hall  be   conti' 
nually    of    thee.     Thou    art    he    that   took    me    out    of  the 
womhy  thou  did(i   make  me  bofe  when  I  was  upon  my   Aio^ 
thers  breafls.     I  was  cafi  upon   thee  from  the  womb.     Thou 
art    my    God   from   my    Mothers    belly,     P(al.    22.  9,    ic. 
It  does  mightily  enhance  the  value  of  Divine  Goodnels, 
that   it  begins  fo  early  with  us,    and   afligns  us   Nurjes 
and  Guardians  when  we  are  fo  young  and  tender :  Yea^ 
and  Phyficians  too    (for  fuch  Angels  alfo  are)    when 
then  belt  Artids  are  at  a  lofs  not   knowing  what  to  do 
for  poor   fick  Babes,  Angels  are  their  belt  Phyficiatis, 

S  ta 


120  ^  DifcoHrfe  of  Angels^ 

to  whom  (fbme  think)  'twere  better  leave  them  when 
fick,  than  to  be  tampering  fo  much  with  fuch  tender 
things,  as  fome  are. 

So  much  of  the  Ftrfi  Period  of  time,  when  Angels 
firft  begin  to  take  the  charge  of  Perfons.  From  this 
time  of  our  Infancy,  until  the  Refurredion  of  our 
Bo(3ies,  and  our  Inftalment  in  full  and  perfed  Glory, 
the  Angels  Miniftry  fhall  continue,  and  there  it  ceafes, 
and  we  (hall  keep  an  uninterrupted  Sabbath,  or  Reft 
together  with  them,  in  the  blifsful  Prefencc  of  God  to 
all  Eternity. 


CHAP. 


their  hlftnre,  Office^  atidMimJlry. 


131 


CHAP.    vir. 

^,  I.  Ihe  Second  Per/od  of  the  Artgcls  Miniftry. 
I,  For  the  SohI  promoting  the  Knowledge  of  God 
in  Pcrfons  grown  up.  §,  2.  IVhat  Angels  do 
n/ediatcly  by  others.  S**  3*  ^^^^^^^  ^hcy  do  im- 
n/ediittcly  by  the.nfelves  :  Applying  themfelves  to 
Mens  Imaginations^  they  reprefent  things  fo  in- 
tclUhly  as  if  they  fpakg.  §*.  4.  2  his  inrvard  way 
of  teaching  is  in  Suhfervicncy  to  the  Spirit. 
5*.  5.  An  Anfwcr  to  what  fome  obje^  againji 
this.  §*  6.  How  Angels  are  in/ployd  as  Mo- 
nitors, h^ance.  §.  7.  What  heed  is  to  be 
given  to  fucb  Motions  and  In/preJJions  as  we 
Meet  with.  J.  8.  How  Angels  arc  iniployd  as 
Comforter s»  S''  9-  Angels  are  in  fever al  refpe&y 
better  Con/forters  than  any  men  on  Earth. 
5*.  10.  How  in/ployd  in  keeping  evil  from  mens 
SohIs. 

SECT.    I. 

THE  Second  Period  wherein  Angels  continue  their 
MiniftrVj  is  when  men  are  gro-wn  up^  lor  all  tLeir 
Lite  time.  And  in  this  Period  of  time  that  which  An- 
gels do  For  men  is  either  tor  their  Souls^  or  for  their  Bo- 
dies.   Now 

Firft,  In  reference  to  mens  Souls,  the  Welfare  and  Sal- 
vation of  them,  tho'  the  Scriptures  do  not  fb  frequently 
mention  Miniftrations  of  Angels  immediarely  refpci^- 
ing  thefe,  as  they  do  thof^  refpe(5ling  the  Body,  and  our- 
wnrdMan;  yet 'cis  Mens  Souls  Angels  have  the  chief 
Care  of,  and  they  do  more  towards  the  Safety  and  Sal- 

S  2  vatioQ 


I  5'a  A  Difcourfe  of  Angek^ 

vation  of  mens  Souls  than  we  are  arc  aware  oF;  yea, 
and  they  are  more  plealed  when  mens  Souls  do  vvcP, 
than  when  they  profper  in  the  outward  Man,  what  way 
(oever.  'Tis  faid  oF  Converfion,  which  is  the  Souls  re- 
covery out  of  the  Death  of  Sin,  That  there  is  joy  i-rt  Her»ven 
a?f7on^  the  Angels^  'when  om  (inner  repenteth  :  'Tis  not  faid  io 
of  any  good  that  does  accrue  to  the  outward  Man,  that 
there  is  Joy  thereupon  among  the  Angels,  and  yet  no 
doubt  they  are  pleafed  with  that  too^  but  nor  fb  much.   - 

The  Work  of  mens  Salvation  is  called  the  pleafure  of  the 
Lord^  Ifa.  n*  ^°*  becaufe  that  is  a  Work  God  is  moft 
pleafed  wicb.  And  as  it  is  the  Pleafure  of  the  Lord,  fo 
is  it  of  Angels  too,  they  have  greateff  content  in  it,  and 
therefore  will  do  their  beft  to  promote  it. 

That  which  Angels  do  for  mens  Souls  if,  either  con- 
veyifjg  good  to  them,  or  keeping  e'vil  from  thew. 

The  good  which  Angels  are  means  of  conveying  to 
mens  Souls  is  manifold. 

That  which  I  (hall  firfi  and  mof^  largely  infifl  upon,  is 
InfiruBion  in  the  Knowledge  of  God,  Angels  do  much 
towards  the  promoting  of  the  Knowledge  of  God  in  men. 
'Tis  ordinarily  in  a  way  not  obferved,  their  working  is 
infenfibly,  yet  very  great  helpers  are  they.  The  Devils 
are  great  hinderers  of  holy  Knowledge,  they  blind  mens 
Eyes  all  they  c^n,  and  labour  to  hide  the  Gofpel  from 
them,  they  lead  men  into  errour,  and  perhaps,  they  are 
Ephef.  6.  |2.  therefore  called  the  Rulers  of  the  Darknejs  of  this  World. 
Judc  6.  They  are  in  Chains  of  Darknefs  themfelves,  and  labour  to 
keep  men  in  Darknejs  too.  On  the  contrary  the  Holy 
Angels  are  called  Angels  of  Light^  and  do  their  part  to 
bring  men  into  the  Light  of  the  Knowledge  of  the  glory  of  God. 

That  God  has  made  ule  of  Angels  to  acquaint  men 
with  the  Knowledge  of  himfelf  and  his  holy  Will,  is 
fb  evident,  that  no  one  that  has  read  the  Bible  can 
deny  it. 

There  be  few  (I  think  J  but  will  acknowledge  that 
that  audible  Voice  by  which  God  fpake  to  our  frfl  Pa- 
rents,  was  formed  by  the  Miniffry  of  Angels ;  for  God's 
ufual  way  of  working  is  by  Menns,  and  he  does  not 
things  immedtately  by  himfeU,  when   there  are  Creatures 

made 


their  Nature^  O^ce  and  Mirjijiry.  i  3  5 

made  able  to  do  them.     And  if  God  then  Jpake  by  An- 
gels, they  were  thQ/Irfi  Preachers  o{ Faith  and   Reptntance^^'^''^-  ^'^* 
to    Men,   and   the    ftrft    Publilhers  of    the    Promife    of 
Chnfi. 

The  Law  that  was  given  on  Mount  Sifiai  to  Mofa,  and 
by  him  to  the  People  of  Ifraelj  v/^sjpoken  by  Angels,  Heb. 
2.2.  /'  "was  ordatnd  by  Angels^  Gal.  3.19.  It  -Wiis  receiveil 
by  the  dtfpofition  of  Angels^  as  the  expreflion  is,  ABs  7.  )  5. 
The  meaning  is,  God  made  ufe  of  Angels  in  that  revela- 
tion of  his  Mind  and  Will  to  the  JfraeUtes,  in  which  are 
contain'd  the  Laws  by  which  they  were  to  be  gover- 
ned. 

An  Angel  of  the  Lord  fpake  to  the  Prophet  Elijah, 
2  Ktn.  I.  3,  15'.  an  Angel  was  fent  to  Darnel,  to  make  him 
to  underltand  the  Vifion,  Chap.  8. 16  an  Angel  was  fent 
to  the  Prophet  Zechary  alfo,  to  inftrud  him,  Chaf.  i.  9.  & 
2.  4.  And  fo,  no  doubt,  were  there  Angels  fent  to  the 
other  Prophets  of  the  Lord,  tho'  noexprefs  mention  be 
made  thereof:  What  was  reveal'd  unto  them  in  Dreams 
and  Virions,  was  by  theMiniftry  of  Angels ;  moft  of  their 
Revelations  they  had  this  way. 

1  know  it  will  be  objeded.  That  all  thefe  Inftances 
are  extraordinary,  and  no  fuch  things  may  be  expeded 
now. 

To  which  I  anfwer.  I  grant  fuch  fenfible  Communion 
with  Angels  is  extraordinary,  and  unufual  now.  For  God 
to  communicate  his  Mind  to  men  by  Apparitions  of  An- 
gels, by  audible  Voices,  by  Dreams  and  Vifions,  as  in  the 
foregoing  Inflances,  is  not  ufual  now,  thefe  things  are  ex- 
traordinary. But  there  is  a  Miniftry  of  Angels  (in  a  more 
infenfible  way j  that  is  ordinary,  as  hath  been  prov'd^and 
whereabout  this  is  converfanr,  the  Inft ances  I  have  allcdg'd 
do  (in  part)  (arisfie  us,  and  that  is  all  I  produce  them  K)r, 
namely,  to  ftiew  that  Angels  are  made  ufe  of  to  propa- 
gate the  knowledgofGod.  This  appears  to  be  one  part 
of  their  Bufinefs  with  Men,  by  th^:  loregoi.ig  In(hnces. 


SECT. 


^^  A  Vifconyfe  of  Afjgelsy 


S  E  C  T.   IL 

BUT  you  will  ask  me^  What  that  is  which  Angels  do  to* 
wards  the  promctwg  of  the  Kmwledg  of  God  ? 
I  anfwer  :  Whac  they  do  is  either  r/icdutelj   by  others, 
or  immedtatelj  by  themfelves. 

I.  Mjch  of  what  they  do  Is  medtatdy  by  other?,  even 
by  men  who  are  c^ll'd  to  p:each  the  Word  of  God^  or 
have  ability  to  inllrud  others.  As  God  has  commanded 
all  Chriliian  People  to  edifie  one  another,  according  to  the 
Giic  of  Knowledge  which  they  hive  rcceiv'd  ;  (b  hath  he 
appointed  a  ftanding  Miniftry  in  the  Church,  who  are  in 
an  open  way  to  preach  the  Gofpel  of  the  Kingdom.  An- 
gels preach  not  the  Gofpel  thus  themfelves,  but  itis  a  part 
of  their  care  that  Men  be  taught,  and  well  taught,  by  (uch 
as  are  thereunto  call'd  and  fitted.  Now  God  impioys 
Angels,  r.  In  providing  good  Teachers  for  Men.  2.  In 
protecting  and  defending  them.  5.  In  adifting  and  help- 
ing  them.     4.  In  deteding  Seducer*. 

FirH^  He  impioys  Angels  in  fro'vulmg  good  Teachers  for 
Men,  indireBmg  the  Teachers  to  them,  or  directing  them 
to  the  Teachers :  Of  this  we  have  many  Inftances. 

An  Angel  direded  Vhilif  to  take  his  Journey  toward 
theSouthj  that  he  might  meet  witk  the  Eunuch,  to  inftru6t 
him  in  the  knowledgof  Chrift,  Jth  8.  26,  27.  An  Angel 
mov'd  Cornelius  to  fei^d  for  Feter^  to  teach  him  the  fame 
nrecious  Knowledg,  Acls  10.  And  Paul  was  by  an  Angel 
diredled  to  go  to  Macedcnij^  to  preach  the  Gofpel  there, 
A^i  16.  9. 

There  was  fomewh.u  extraordinary  in  thefe  InQances, 
but  when  it  does  fo  frequently  happen  that  Perfons  (Grange- 
ly  meet  with  Miniflers  nnd  Means  by  which  they  are  con- 
verted, when  no  fuch  thing  was  intended  or  thought  of; 
(^as  OnefjmTfs^  when  he  ran  from  his  Mafter  Philemon,  and 
was  wandiing,  chanc'd  to  coniC  where  Paul  was  preach- 
ing, and  was  converted  by  him)  when  (I  fay)  this  lb  fre- 
quently happens,  every  ^ood  man  will  acknowledg  herein 
a  fpecial  Providence  of  God  :  And  how  can  we  reafbna- 
bly  queHion  the  regency  of  Angels !  crein,  when  they  are 

(he 


their  Nafnre^  ^ff^^^y  ^^^-^  Miniji^y.  i  tj  ^ 

the  ordinary  Iniiruments  oi  his  Providence,  and  wc  re.\d 
tliey  have  been  fo  often  imploy'd  extraordinarily  in  (iich 
Errands,  and  when  we  are  wichal  well  afllu'tlj  that  Devi!s 
are  a<5tive  to  hinder  Minifters  tiom  going  v.here  they  may 
do  good  ?  as  i^  clear  in  Faul^  who  (ays,  lie  often  would 
have  come  to  the  TbeJJ'alonians^hut  Satan  hhjdred  him.  This  iXncf.  2.  icJ. 
was  no  vilible  OnooHtion  made  by  the  Devil,  Paul  would 
not  have  been  hindcr'd  by  a  Dtaholical  Apparition  forbid- 
ding him,  but  have  gone  lb  much  the  looner  •  there  w  la 
no  luch  thing  in  ir,  but  the  Devil  was  (ecretly  and  unde  - 
hand  a  means  of  laying  (ome  bufineii  crotheriq  his  way, 
that  did  hinder  him>  as  now  al(o  it  happens  ih.r  men  arc 
hinder'd  :  and  if  Devils  do  hinder  Mii:T(lcrs  Ji)Ic:n!;b!y, 
Angels  do  further  them.  Thus  they  promote  holy  Kr.ow- 
ledg  by  bringing  Men  to  the  means,  and  by  br'nging  the 
means  to  them. 

2.  God  does  by  Angels  preierve  and  keep  good  Mini- 
fiers  out  of  the  hands  of  Fer/ccutors,  that  leek  to  lupprefi 
them.  Good  and  faithful  Miniiiers  have  mo.c  Enemies 
than  others  have,  and  are  more  fought  i^fter  in  bad  times, 
and  they  are  the  prime  Inftruments  of  advancing  and  pio- 
pagating  of  the  knowledg  of  God  :  There  is  no  knowing 
and  believing  without  hearing,  and  no  hearing  without  a 
Preacher,asthe  Apoftle  realbns  •,  let  Preachers  be  taken  oft^ 
and  Knowledg  muft  needs  decay.  Wherefore,  while  Angeis 
encamp  in  a  (pecial  manner  about  luch,  anil  keep  ihem, 
(as  indeed  they  do)  they  this  way  may  be  laid  to  be  pro- 
moters of  holy  Knowledge  and  contribute  to  the  propa- 
gating of  it.  Now  many  Instances  may  be  produc'd  or 
good  Miniiiers  ftrangely  preferv'd,  and  that  by  the  agen- 
cy of  thefe Heavenly  Keepers;  1  Ihall  relate  only  one  Hi- 
ftory,  which  is  indeed  wonderful,  and  is  reported  by 
many  great  Divines  and  others  of  unquefiionable  credit  : 
'Tis  of  one  Grynaits^  a  German  Divine,  a  learned  r.nd  hcly 
man  ;  He  coming  trom  Heidelberg  to  Sfire^  and  going  to 
hear  a  certain  Preacher  in  that  City,  that  did  then  let  fall 
fbme  erroneous  Propofitions  of  PopiftiDodrine,  was  there- 
at  greatly  offended^  and  prelently  went  to  the  Preac'ner, 
exhorting  him  to  abandon  his  Error  :  The  Preacher 
feem'd  to  take  it  well,  and  pretended  to  be  delirous  of 

fome 


1^6  A  Difccmfe  of  Angels^ 

fomz  further  Difcourfe  with  kirn,  and  Co  (hey  parted. 
Grytiam  gozs  to  his  Lodging,  and  reports  the  Pafl'ages  of 
the  late  Conference  to  thole  that  fate  at  the  Table  with 
hinij  amongft  whom  MdanBbon  being  one,  he  was  cali'd 
out  of  the  Room  to  fpeak  with  a  Stranger  newly  come  in- 
to the  Houfe  ^  and  going  forth,  he  finds  a  grave  old  man^ 
of  a  goodly  Countenance,  feemly  and  richly  atcir'd,  who 
in  a  friendly  and  grave  manner  tells  him,  That  within 
one  hour  there  would  come  to  their  Inn  certain  Officers 
to  apprehend  Crp^w,  and  to  carry  him  to  Prifon  ;  wil- 
ling him  to  charge  Grynam  with  all  poflible  fpeed  to  fly, 
and  requiring  iVfJ.?w(^/6o»  to  fee  that  this  Advantage  were 
nor  negleded;  which  (aid,  the  eld  man  vanilh'd  out  of 
his  fight.  Inftantly  MelanBbon  returned  to  his  Company, 
related  the  words  of  this  itrange  Monitor,  and  haften'd 
Grynam  away,  who  had  no  fooner  taken  Boat,  but  he  was 
eagerly  fought  for  at  his  (aid  Lodging.  No  doubt  this 
was  an  Angel,  which  God  fent  to  deliver  this  godly  Mini- 
fler  from  his  Perfecutors.  And  after  this  manner,  by  the 
miniftration  of  Angels,  have  many  good  Minilfers  been 
preferv'd,  to  do  the  Church  more  fervice,  in  promoting 
the  found  knowledg  of  God. 

3.  What  Helf  and  Jjjlfiance  Miniflers  have  from  Angels 
in  the  performance  of  the  Duties  of  their  Fundion,  we 
cannot  certainly  tell:  But  this  we  know,  and  'tis  worthy 
to  be  condder'd,  that  Minifiers  find  themfelves  in  much 
better  frame  for  their  Work  at  one  time  than  at  another, 
and  their  miniftring  both  in  Prayer  and  Preaching  is  not 
alway  according  to  their  Preparations  beforehand  •,  they 
have  prelent  afliftances  in  their  Work,  and  why  may  not 
Angels  be  fuppos'd  to  be  us'd  of  God  to  give  thofe  affiftan- 
cesto  them, and  toput  more  fpirit,warmth,and  promptnefs 
into  them  ,    when  we  read,    that  an  Angel  firengthen'd 

Dan.  II.  I.  DariifSy^nd  when  Angels  have  fuch  power  (as  'tis  confefs'd 
they  have)  on  the  Humours  of  the  Body  and  the  Spirits, 
upon  the  advant^gious  motion  of  which  fuch  performan- 
ces very  much  depend  ? 

4.  Angels  are  often  implov'd  in  detecting  of  Seducers^ 
and  fometimes  cutting  them  off,  at  leaf!  defeating  them, 
as  th^Egyftian  Sorcerers  were  by  what  ikftj/ej  did.    Seducers 

are 


their  Nature^   Office  and  Minijlry.  137 

are  great  hinderers  of  found  Knowledg,  and  they  hive 
many  Arts  to  bring  their  Perlons  and  their  Doctrines  into 
repute,  even  as  the  Egyptian  Sorcerers  us'd  their  Tricks  i:p- 
onVbaraoby  to  harden  him  •,  but  Mofes  w^s  afTifledby  (ome  Exod  7. 
fupernatural  power  to  detect  their  Fraud,  and  wholly  to 
overthrow  their  Defign. 

Thus  Angels  work  meJtately  by  others,  to  the  furtherance 
of  the  Knowledg  ot  God. 

SECT.    Ill 

SEcondly,  They  do  much  immedtately  by  themlelves  in 
promoting  of  holy   Knowledg  :    They  do  not  only 
excite,  and  encourage,  and  aflid  others  to  teach  and  in- 
ftru<5t,  bat  they  have  a  way  of  miniflring  ln[lrutiiim  tt  em- 
felves.     They  can  come  to  us,  and  fpeak  to  us,   [ho  mod^, 
in  their  manner,  when  there  is  no  Apparition  or  audible 
Voice.     Angels  have  often  intruded  men  in   a  fenfiblc 
way,  both  by  an  audible  Voice  (as  appears  in  fome  In- 
llances  before  produc'd)  and  by  Writing  alfo ;  as  BeljJjaz,- 
z,ar  was  warn'd  by  a  Hand  appearing  and  writing  on  the 
Wal,    MENE     MENE    TEKEL    UPHRASIN.   Dan.  5, 
But  this  is  not  ufual  or  ordinary  now  :  They  do  more  or- 
dinarily inftrud  men,  not  by  the  outward  Senles^  the  Eye 
or  Ear>  but  by  the  tnward  Senfe  oxVbantape  working  there- 
upon, and  upon  the  Images  of  things  there  receiv'd  and 
kept.     Thus  they  reveal  thiigs  to  Men  inVreami  :  Jo/epb 
was  iiiform'd  in  a  Dream  of  the  lawfulneis  and  fitnels  of 
his  taking  home  of  Mary  his  efpous'd  Wife  to  him.     Now 
in  Sleep,  you  know,  all  the  outward  Senfes  are  bound  up^ 
nothing  can  be  then  receiv'd  by  them,  bur  yet  many  things 
may  (even  thcnj  be  reprefented  to  the  Mind,  and  Angels 
can  reprelent  things;  to  the  Mind,  and  fpeak  to  Per(ons  ai 
intelligit>ly  as  by  an  audible  Voice,  by  working  on  the  In- 
ternal Senfe,  liirring  up  and  moving  the  Phantafms  or 
Images  of  things  there  kept. 

When  we  are  waking,  and  do  fee  and  hear  things,  there 
are  certain  Images  of  thofe  things  receiv'd,  and  prelerv'd 
and  kept  in  the  Internal  Senfe  or  Phantafie  :  Now  Angels 
can  apply  themfelves  to  the  Phantafies  or  Imaginations  of 

T  men. 


I  ^S  A  Difccurfe  of  Angels^ 

men,  nnd  make  what  ufe  they  pleafe  of  (uch  Images  as 
they  find  there,  and  by  that  means  have  the  advantage  of 
reprefenting  to  the  Mind  whatever  they  lift  in  a  man- 
ner. 

And  this  they   can  do   whether  Men  be  deeping  or 
^    a.  .  waking;   what  Images  they   find  in   the 

teS:-f.-  "cf  o^o" "u?a"b  In'-n^l  Senfe,  they  can  movent  plealure , 
/ingelo  formas  rcc<rntcs  2c  no-  They  cannot  put  new  things  into  ir.  (uch 
vas  ,  illi  cnim  utuntur  prajfen-  things  as  were  never  there  before:  Thty 
^^^"^-  cannot  make  a  man,  born  blind,  to  d;eani 

^       M"    .   «-        ,     or  to  conceive  of  Colours,    and  of  their 

Non  pvOliunt  uUa  VI  erticerc  ut       ,./r  l        i  ^ 

cxcusnatus  aliquid  fomniat  de     differences ;  but  ih-y  can  make  raie  com- 

coloribus:  aut  Surdusde  Sonis.     pofitions  and  deductions  o\  the  Images  that 

i^t*r.  y>^)^inSam.  p.  i6(5.a.  they  find  there,  for  the  offering  of  what 

thcj  pleafe  to  the  Mln  I  :  Even  as  a  Primer 
(fays  one)  fets  his  Letters  together  in  Words  and  Senten- 
ces, to  reprelent  what  he  would  have  to  be  read. 

That  Angels  can  and  do  both  thefe  ways  fpeak  unto 
men,  cannot  be  denied,  when  malignant  Spirits  or  Devils 
('tis  clear)  do  fo.  They  have  fometimes  vifibly  and  ex* 
traordinarily  appeared  to  deceive  men,  and  to  hinder  holy 
Knowledge  and  they  do  tuoiQ  ordinarily,  in  a  f^cret  and 
infenfible  way,  wo;k  to  keep  men  from  the  knowledg  of 
the  Truth  :  For  this  we  hive  plain  t&flim  ny  of  Scripture, 
;2Cor.4.  3,  4.  2/  our  Gn^el  be  hid  (fays  the  Apofile)  it  is  hid  to  tbem  that 
are  lofi,  in  v^hom  ihc  God  of  thu  World  haih  blindtd  the  Eyes 
of  them  tha!  belie've  not^  U[i  the  light  cf  the  'gloriom  GoJJ^el  of 
Chrift^  who  is  the  Image  of  God^  jhould  JJji?je  ii?}to  the??}.  He 
blinds  mens  E  es;  lie  put  ic  into  the  Heart  o^  Judas  to  be- 
tray his  Mafter ;  an  he  put  it  into  the  Heart  o^  Ananias 
and  Sapfhira  to  Jye  unto  the  Holy  Gholl :  He  is  ttiai  Ene- 
my tliat  lovw-'d  Tares  in  tiie  Field,  while  men  flept,  that  is 
fecretly  inllilnng  erroneous  and  corrupt  Principles  into 
the  M^'.ds  of  Men. 

Now,  ifthe  Di:vil  can,  and  does  do  this,  no  doubt  the 
holy  Angels  can  do  3s  much  to  promote  holy  Knowledg 
as  Devils  can  to  hinder  it ;  they  have  as  much  power  to 
enlighten  Men,  as  Pevjls  have  t(^  biit:d  them.  Angels  have 
like  accefs  to  the  Minds  of  n»en  renewed  by  the  Grace  of 
God,  as  Devils  have  to  the  Minds  of  unconverted  Perfons, 

and 


their  Nature^   Office  and  Mifiijiry.  i  ^p 

flnd  have  no  lefs  power  to  help,  iHah  tliC  other  luvc  to 
!vj  c  ^  Mid  as  il.cir  po^ver  is  no  Vzis,  fo  neither  is  their 
Will;  they  fiavs  as  ;-^reac  a  mirxd  to  piomote  Knowled^^ 
as  Devils  have  <  o  opp  .fj  ic ;  the  Angel.  love  is  n<>  lefs  per- 
fect thnn  iith::  Devils  Malice  :  And  luow  unreafonabie  is 
it,  ro  quellion  Godb  mik'ng  ufe  of  them,  when  ihey  arcfo 
abb  and  willing,  and  when 'tis  granted  he  p^rmics  Devils 
to  oppoff. 

SECT.    IV. 


SOME  perhaps  will  fay,  God  has  referv'd   the  honour 
of  this  Work  of  i^-'j^drd  fere:  TeachtTtg  to  his  Holy  Spi- 
rit,  which  hc[ias  pro.^is'd  to  them  that  do  believe. 

To  this  I  --nlwer  ^  i.  God's  Promife  of  the  Spirit  does 
not  luppofehi?  laying  afide  ail  means,  to  work  immediate- 
ly bv  it :  He  appoints  the  agency  of  means  notwithdand- 
ing,  in  lubfcrviency  to  his  Spirit.  Tho'  God  gives  his  Spi- 
rit, yet  tie  makes  ule  of  a  written  Word,  and  of  a  preach- 
ing Minirtry  ;  and  why  not  as  well  of  invifible  Tea- 
chers  ? 

2,  Our  afferting  of  the  Operation  and  Agency  oi  AngeU 
in  and  about  the  teaching  and  inftrudingof  Men,  can  no- 
thing d-rogare  from  the  Honour  of  theSpiiit,  becaufe  An- 
gels work  only  \nfub ordination  to  the  Spirit,  and  in  another 
way,  mucli  inferiour  to  the  way  of  the  Spirit.  We  muft 
(I  grant)  be  very  careful  we  do  not  afcribe  any  of  the 
proper  Work  of  the  Spirit  unto  Angels,  I  (hould  be  loth 
to  be  guilty  of  fo  doing. 

The  Spirits  working  in  teaching  Men,  is  in  another* 
higher,  and  much  more  inward  way  :  Angels  can  but  pre" 
fent  things  ro  the  Mind,  and  fo  teach  but  as  one  man 
teaches  another  ;  they  have  a  nearer  way  of  accefs  ro  mens 
Spirits  than  one  man  hath  to  the  Spirit  of  another,  yet  they 
cannot  operate  immediately  on  the  Mind,  nor  can  they 
heal  the  debility  aod  indifpofition  of  it,  as  the  Spirit 
does. 

T  2  All 


140  A  Difconrfe  of  Angels^ 

All  the  difference  that  is  between  the  Angels  fpeaking 

^       ,.     .          .  n       A  ^^  Men,  and  Mens  fpeakina  to  one  ano- 

Concedi  etiam   potcfl  quod  u^      •      \/t«     l          r           P            r      . 

licet  Dei   peculiarc  fit,  lumen  ^^^^  ^^^  ^^^  "^^e  lomewhat  a    lurcher 

fidei,  be  if,nem  chariratis  intun-  way  about,  they  can  apply  themfelvcs  but 

dere  mentibus  humanis :  tamen  to  the  External  Sevfes^  to  the  Eye^    and  to 

ut  miturcxternominifterioho-  ^^^  ^^^    and  by  thele  affed  the  Inward 

illuminindas,&adpictatemex-  Sen (e  from  which  the  Underftanding 
cirandam  in  Voluntatibus  illo-  takes  things:  but  Angels  can  immediately 
rum,  (ic  etiam  utitur  invifibili  apply  themfelves  to  the  Inward  Senje, 
:U  intcrno  mmiHerio  Angelo-  jsj,^  j^e  way  of  the  Underdandine's  re- 
rum.  Conccdunt  Scholaltici  id  _  .  .  »l«  ^  •  /  1  r  \  l  • 
heri  5.  Per  remotioncm  impc-  "iving  things  is  (fas  they  fay)  by  turning 
dimentorum,  per  excitationem  to  the  Vhantajms  or  Images  ot  things  in  the 
^  ordinationem  Piiantafmatum,  Phantafie :  When  the  Images  there  are 
per  commotionem  PaiTionum  formed  and  fet  in  order,  the  Underfland- 
debitarum,  &c.  Vav^mnt.  .^^  ^^^^^^^  ^^^^^  ^^  ^^^^  j^  reprefented  to 

it  :  Now  the  Angels  can  fet  thefe  Phan- 
tafms  in  order,  but  not  immediately  work  on  the  Under- 
fianding. 

In  the  aforefaid  manner  both  good  and  bad  Angels 
fpeak  to  us,  infenfibiy  fuggefling  many  things  to  our 
Minds,  and  therefore  we  have  reafon  to  be  very  careful 
what  Impreflions  we  receive  by  our  Eyes  and  Ears ;  for 
if  they  be  evil,  they  give  the  Devil  great  advantage  ;  but 
if  they  be  good,  the  holy  Angels  will  have  the  greater  ad- 
vantage to  converfe  with  us,  and  tofuggeft  good  things  to 
us :  Of  which  more  hereafter. 

Now  all  that  the  Angels  do  in  teaching,  being  but  to 
reprefent  and  offer  things  to  the  Mind,  they  are  but  Inftrw 
menti  of  God^s  Spirit,  and  not  by  themfelves  fufficient 
Canfes  ot  Inward  I  Hum  mat  ton.  There  is  more  neceffary  to 
the  iliumiaation  of  the  Mind  than  the  bare  propofing  of 
things  to  ir.  There  is  by  the  Fall  a  weaknefs  and  indi- 
fpofition  come  upon  the  Minds  of  Men,  dlfabling  them 
to  difcern  and  perceive  the  things  of  the  Spirit,  when  fuf- 
ficienrly  propos'd  ex  parte  Obje^ty  this  mufi  be  heal'd  and 
remov'd  :  And  'tis  this  Davtd  prays  for,  VfaL  119.  27. 
Make  r/^e  to  under  (land  the  way  of  thy  freccpts.  This  God's 
Spirit  only  can  do,  Angels  cannot  hide  the  blindncfs  of 
the  Mind  ;  nor  cui  they  make  men  to  underfland  :  What 
they  propofe  to  rli^  Under flandwg  is  not  always  receiv'd  by 

it : 


their  Nature^  Office  and  Minijlry.  141 

it  :  When  the  evil  Spirit  (aid,  that   I^e  woald  be  a  lying 

Spirit  in  the  Mouth  of  Ahab\  Prophets,  God  fays,    'Ibou  ^  Kin.  22.  22. 

jhall  prevail ;  that  is,  ffci)  S  C/wcr^J    Vhantajma  ciuod  objictes 

movebit,  The  l^hantafm  which  thou  jhilt  let  betore  him 

fhall  mv)ve:    Kow  it  ihail  ;    but  here  is  fuppos'd  that  it 

does  nof:  aU'ays  fo  :  But  tho  Spirit  oi  God  docs  ever  ttTc 

dually  move  the  Miiid  to  receive  wh^t  is  propos'd,  when 

comes  to  enlighten  Men.     Wherefore  God*s  Spirit  is  the 

prime  Efficienr,  Angels   but  Subordina;e  Initiuments  of 

DirincKnowleug. 

SECT.    V. 

THere  are  fome  which  we  mufl  alfo  labour  to  fatisfie 
here,  that  leem  to  be  of  the  mind,  that  whatloever 
nfe  God  did  make  of  Angels,  as  Teachers  under  the  Law 
before  the  coming  niChnff,  yet  now  under  the  Gejpel  this 
is  no  part  of  their  Office,  God  having  promised  hisPeopfe 
now  a  better  Teacher,  even  his  own  Spirit,  which  alfo  is 
promised  as   a   peculiar    B'eding  of  thefe 

times  ;  as  may  be  feen  in  feveral   p'aces     I'^'J^'  '^' ,  Jf'^  '•  '^v'^' 
cr     •  AJL  ft-  1      icch.  12.  I.  Joh.  7. 29.    2  Cor. 

of  Scripture.      And   the   enUgbtmng  and      ^.g.   1^.54.13.3011.6.45, 
teaching  of  the  Saint i  under  the  Gofpel   is 
ever  attributed  to  the  Spirit  of  God,   and  no  where  unto 
the  Angels.     Yea,  tho' the  blinding,  and  delud-ng,    and 
tempting  Men  to  Evi',  be  in  Sjripture  offcn  alcribM  to 
malignant  Spirits  or  Devils,  yet  whenever  the  ctJtgbtnwgy 
and  teaching,  and  mo'vmg  of  Men   to  good  is  fpoken    of 
there  is  never  any  mention  made  of  Ange's,    but  this  is 
ever  afcrib'd  to  (he  op^ation  of  the  Spirit ;  See  the  follow- 
ing  Texcs,    I  Ji^b.   2.  27       I  Co>-.  12.  8,  9      Rum,  8.  i^. 
1  C'jt,  3.  10,  II.     And  the  Apol^le  feems  plainly  to  aflign 
this  as  a  main  difference  between  the  Law  and  the  Gcjhtl^ 
That  tht  Law  VJas  received  by    the  dtjj.ojition  of  Angels,  and  ^^'  "7  ^i- 
Ipoken  iy  them  •,  buc  that  the  Go/pd  waj  ff:ck(n  by  Jejus  Clrifi  "^b-  ^-  2- 
him/eif]  and  was  the  mmtfirattun  nf  the  Spirit  tn  an    eminent  -Cor.  3.  8. 
manmr,  and  becaule  it  belongs  to  the  Spirit   to  te^ch  the 
knowledg  of  it.     Wherefore  after  i\\^  Ajcenficn  of  Chrif^ 
before  the  Apolfles  were  to  go  forth  to  (ettlcthe  EvargeU. 
€al  Churches,  they  had  the  Holy  Gholt  peered  out  upon 

them, 


^4^  ^  Difcourfe  of  Jrigcfj^ 

the'tn,  fo  fit  tliem  forif.  Moreover,  the  Apnffle  compi* 
rrng  (h^/./»^  and  Go/pely  does  prefer  the  Gofpd  for  this 
rcalbn,  7;iz,.  kcjufe  tt  was  lj>ckm  by  Chrift  himfclf,  and  by 
his  ApoftUs,  who  were  fiJ'G  with  the  Holy  GhoO,  whereas 
ibe  Law  was  fpoken  by  ^fJgcls,  Heb.  2.  2,  :;.  adding,  *v.  f. 
ThAt  uT?to  ihe  Avgels  he  bath  not  put  in  juhjeclion  the  M'crld  to 
come,  i.  e,  the  Gofpel  iluce,  as  oppolbd  to  the  Jewifn  ibte 
under  the  Law.  So  that  ic  fsems  that  the  Church  now  is 
not  under  the  Miniflrv  and  Difcipline  cf  Angels,  as  the 
Jewifh  Church  is  fuppos'd  to  have  been. 

To  this  we  may  add,  Some  Scriptures  feem  to  fpeak  of 
the  M>  fiery  of  the  Gofpel,  as  a  Myftery  that  the  Angels 
were  ignorant  of,  until  it  was  revealM  by  God  firft  un^o 

I  Pet.  1. 12.  the  Church.  The  ApoftiePf/er  lays,  IVhich  things  the  An- 
gels defire  to  look  into^  as  not  being  tuily   acqr.ainted  with 

Eph.  3.10.  them.  And  PW  faySj  That  unto  principalities  and  powers  in 
Heavenly  places^  i.  e.  the  Angels,  was  made  known  by  the 
Church  the  manifold  wifdom  of  God.  So  that,  it  ieems,  An- 
gels are  Learners,  rather  than  Teachers^  of  this  Know- 
ledg. 

I  confefs,  thefe  Reafonings  did  a  while  make  this  matter 
feem  fomewhat  difficult  to  me;  but  when  I  confider'd  it 
further,  I  judg'd  it  fufficiently  clear'd  in  the  following 
Anfwer. 

I.  The  Spirit  of  God  was  given  unto  Men  under  the 
Law,  as  well  as  under  the  Golpef,  tho'  not  in  luch  plenti- 
ful manner.  That  which  is  promised  is  a  greater  meafuie 
of  it  under  the  Gofpel  ;  but  under  the  Law  no  man  could 
come  to  the  (aving  knowledg  of  God,  without  the  help  of 
his  Spirit  :  fo  that  God's  Spirit  did  then  alio  work  in  the 
Eled  :  Now  the  more  plentiful  giving  of  the  Spirit  under 
the  Gofpel  is  no  neceflary  fuperfeding  of  thd  minifiry  of 
fuch  fubordinate  means  as  the  Spirit  u(es  to  work  by  ,• 
wherefo.re  if  the  Spirit  did  work  by  the  miniitiy  of  Angels 
under  the  Law,  ("as  is  acknowledged)  1  fee  no  realon  why 
we  ftould  deny  that  he  doth  fo  under  the  Gofpel  alfo. 
If  the  more  plentiful  meafure  of  the  Spirit  under  the  Go- 
fpel, exclude  the  miniftry  of  Angel?,  why  ihould  it  not  as 
well  exclude  the  miniflry  of  Men,  and  exrernal  means  .^ 
But  we  find  that,  notwithdanding  the  plentiful  effufion  of 

the 


then  NjtHre^  Ojjice  and  Minijlry.  143 

the  Spirir,  dx!  mikes  ulii  ofexternnl  mcms  Oill,  .1?  of  a 
preaching  Mlniltiy  and  Oidinances,  and  why  not  as  well 
of  Angels? 

2.  My  Te^xt  fpeaks  ofGt^f/r/wej,  and  fays,  thnt  even 
then  they  arJ  miniltring  Sj^iriis,  fenf  forth  for  theHeirSof 
Salvation^  ?rid  there  aie  not  a  few  Inflances  of  their  mi- 
rid:  ing  in  Gofpcl  times.  It  was  afcer  the  pouring  out  of 
the  Spirit  at  tiie  day  of  Pevtecofi^  that  the  Angel  ipake  to 
Cornelius,  AcL  lo.  :^.  And  another  Angel  diredeJ  FW, 
^H.  16. 9.  And  John  had  all  his  Revelations  by  the  mini- 
flry  of  an  Angel,  Rez/.  1.  i.  Wherefore  it  is  certain  that 
Angels  do  miniflerto  the  Faithful  under  the  Gofpel. 

g.  Is  it  lik>;iy  that  the  Angels,  that  are  (aid  to  be  fenc 
forth  to  miniiter  for  the  Heirs  of  Salvation,  Ihould  have 
nothing  to  do  about  their  Souls,  when  the  S^lvafion  of 
their  Souls  fecms  to  be  made  the  end  of  their  Miflion  ?  If 
it  be  for  the  Heirs  of  Salvation,  as  (uch,  that  they  are  fenc 
foith,  then 'tis  to  promote  their  Salvation.  And  Angels 
are  able  to  communicate  chcmfeWes  to  the  Spirit?  of  men, 
fas  hath  been  (hew'd)  and  if  fo,  they  have  not  this  Power 
in  vain.  If  they  be  able  (ecredy  to  teach  and  inttrucSt  men, 
either  they  do  fo,  orchey  do  not  ferve  God  with  all  their 
might,  which  is  Angels  Duty  as  well  as  mens  :  They  can- 
not juftifie  their  Love  to  God,  i^they  icrve  him  not  with 
all  their  llrength,  nor  flicw  their  Love  to  men,  uniefs  they 
do  for  them  what  good  they  are  «ible. 

4.  'Tis  acknowledg'd  that  malignant  Spirits  or  Devils 
are  permitted  to  blind,  delude,  and  pervert  men.     The 
Scripture  attributes  this  Power  to  them  ^  and  ic  appears 
that  this  Power  of  theirs  is  cxercis'd  not  only  on  wicked 
men,  as    Ephef.  2.  2.     2  Cor.  ^.  5,4.    but   aiio  on  God's 
Eledt   and  Sandified  ones ;    and    therefore  the  A po file  2  Cor.  1 1.5. 
wilhes  the  Corinth'tans  to  take  heed  they  be  not  beguil'd  by 
Satan,  and  tells  the  Ephefiam^  that  they  were  to  wrcitltwith 
tbs  Rtikrs  of  tbs  Jarktjcfif  this  mrld.     Now,    that  God  ^P^'  ^'  '^• 
ihould  permit  Devils  to  go  on  with  theii  Work,  andfurbid 
good  Angels  to  exercife  their  Power  arid  Skill,  is  not  to  be 
imagin'd. 

y.  The  working  on  i\\Q  MinJ^  which,  according  to  our 
Hjfothefii^  is  a{crib'd  to  Angels,  being  mjubordtnatan  to  rhi 

5pi' 


1 44  A  Difccurfe  of  Attgels^ 

SpiTitj  and  in  another  and  lower  way  of  efficiency,  it  can 
be  no  derogating  from  the  honour  of  the  Spirir,  to  fay, 
God  uf.s  their  miniftry,  any  more  tlian  to  lay  Heufes  the 
aCor.  ^.  I.  miniftry  of  men,  whom  Paul  calls  coworkers  wttb  GoJ, 
without  any  injury  to  his  Honour. 

6.  The  A po! tie's  meaning  Heh.  2.  is  no  more  but  to 
fliew  the  preheminence  of  the  Golpcl  above  the  Law,  on 
this  account;  that  whereas  the  highefi  and  nioft noble In- 
rtruments  that  were  i  \  ploy\i  in  giving  the  Law,  and/i)r- 
ming  the  Jewiih  Church,  were  Angels,  the  Son  of  God 
himfelf,  who  is  above  Angels,  was  imploy'd  in  bringing 
the  Gofpel  to  Men,  and  in  ftrfl  founding  the  Gofpel,  or 
Chriffian  ftate. 

The  Author  both  of  the  Law  and  Gofpel,  was  the  Son 

r>  Ti  f:^  ■«/!•*   *  •  of  God  :    He   fpake  to  Moles  in  Mount 

CoUatio  mftituitur  non  in  eo  ^.     .     ,    ,   *        1  •       .     'i    .     c 

qui  locutus  eft,  qui  in  V.  &  N.  "^^"^^^  ^^^  Angels  wereimployd   m  for- 

foedere  idem  eft,  Deusfc.  cujus  ming  the  found  of  Words,  and  therefore 

yerbum  utrumque  eft,  fed  in  eo  were  the  Miiiiflers  of  if  ;  but    the  Son  of 

per  quern  locutus  eft ;  quod  in  q,,^  ^.^^  minirefied  in  our  Flelli,  and  be- 
V.  T.  locutus  eft  per  Angclos,  l-     /-ic     u  •         xm-    -n         r    l 

bicautem  per  Filium.   LiwAn  ^ame  hmilclf  the  prime  MmiHer  of  the 

Pol.  S)fi.  G#fA  '^nd  the  fii  ff  ibunder  of  the  Gofpel- 

Scculura  V.  T.  Angclis  quo-  ftate,  but  he  was  not  fo  of  the  La-u;  and 

dammodo  fubjcftum  erat,  quia  Jewiih  Church-dare  :  and  on  this  account 

tl^'i^^V^lil^n™  r"""'^''  theGofpel  ffate  is  (\id  not  to  be  fubje(5ted 
tum,ac  lubinae  renovatum,  am-  \        1       1       •     •  r  n.  c         1    * 

pliatum.fancitumerat.  At  fe-  ^^  Angel?,  that  is,  it  was  HOC  firlt  founded 
culum  N.  T,  non  Angelis,  &:c.  by  them,  but  by  the  mm  Chri/i-  Je[us^ 
v.PoliSyn.  vi^j^q  jg  above  Angels.     The  firft  publica- 

tion of  the  Gofpel  was  committed  to  him, 
and  his  ApoRles  that  he  imploy'd  therein  were  immediate- 
ly infpir'd  by  the  Holy  Ghofl,  and  aflifled  to  confirm  their 
Dodrine  by  Miracles  wrought  by  the  immediue  help  o{^ 
the  fame  Spirit,  in  which  refped  it  may  be  faid  to  be  the 
Miniffiy  of  the  Spirit,  and  not  the  Miniftry  of  Angels. 
To  which  I  may  add,  that  the  Myftery  of  the  Goipel, 
which  was  brought  to  men  by  C^r//^  himfelf,  and  by  his 
Spirit  in  the  Apolfles,  is  fuch  a  Myffery  as  cannot  be  fa- 
vingly  underdood  hy  any,  nor  can  any  come  up  tofiich 
an  lieighth  of  Heavenly  living  as  is  fuitable  to  it,  walking 
Worthy  of  Chrtfi^  without  that  prefence  and  affiftance  of 

the 


their  Nature^  Office  and  Miniftry, 

the  Spirit,  which  is  promised,  as  the  peculiar  Privilege  of 
Golpel  time?. 

But  all  this  nothing  hinders,  but  that  Angel,  m.iy  flill 
be  made  ufe  of  in  promoting  the  knowledg  of  the  Gofpel^ 
when  as  Infiruments  much  inferiour  to  Angels,  viz,,  ordi- 
nary Preachers,  are  (as  all  know)  niade  u(e  of 

7.  Whereas  it  is  uiged  from  i  Vtt.  i.  12. and  E^hef,  ;.  10. 
that  the  Gofpel  is  a  Mydery  the  Angels  feems  rather  to 
be  Learners  than  Teachers  of,  I  Anjwery  They  may  be 
Learners  and  yet  Tenchers  too.  They  may  be  Learners 
of  that  M>  fiery  which  from  the  beginning  of  the  World 
was  hid  in  Gcd,  but  yet  Teachers  of  much  precious 
Knowledge  that  fi(s  and  qualifies  for  the  Knowledge  of 
that  Myftery.  They  may  know  much  of  the  Myltery 
of  Chrifi  and  be  Teachers  of  iC;  and  yec  be  learning  more 

of  that  profound   Knowledge.     They  might  learn  from 
Chrifl:  and  hiis  infpirea   Apofiles,  at  the  hrft  Revelation 

of  the  Gofpel,  and  yet  be  helpers  of  others  in  the  attain- 
ing the  Knowledge  of  it  fince. 

Which  things  (lays  the  Apofile,  i  Vet.  i.  12.)  the  Angds 

defire  to   look   into.       The   Greek    Word 

fignihes  a  reaching  to   fee  a  thing  in 

part    ( at  leaf} )    concealed   from    the 

fight,   as    appears,     comparing   other 

Texts  where  the  Word  is  ufed.     The 

Angels  did  not  know  thofe  things  fo 

well,  but  they  did  define  to  know  them 

better.     So  Grotius. 

They  were  not  ignorant  (fays  Ej^im) 

of  thole    Myfterics,    having    revealed 

much,  of  them  to  the  Prophets,    but 

they  defired  to  know  them  more  fully 

and  perfecliy. 

Indeed  the  Prophets  which  fpake  of 

tliefe   iViyfieries,  did  not   fully  under- 

fhnJ,  but   did  fkidy  and  fearch  after 

the  meaning  of  their  own  Prophefios, 

as  the  Apoiile  fa^s,  z>cr.  11,  and  wh.at 

they  (pake   was  more     for    (he  after 

times  of  the   Golpel,  than  for   themfelvcs,  a5    he   fays 

U  Jcr, 


45 


n*e^H(;%^i.  See  Luk.  24.  12.  Job. 
20.  5.  Defj^nat  peuitiojem  rei 
contempIatio:.e;n.     Be^a. 

Scnfus  efl,  C<ihx-  Ani;cli  ipil  antea 
non  perco;5nita,(um  fumnio  ^audio 
nunc  alpiciunt,  An-elos  proi\cre 
per  homines  verus  til  HcbraoHim 
Scntentia  apud  R.  Ip.ul.  de  aiii;na. 
cap.  I.  Gror. 

Quamvis  non  i:norent  An.eli 
ha[?c  mylicrij,  ut  qua  per  ipfos  Pro- 
pi  ictis  revelata  fuennr,  lila  ramen 
picnius  dc  pcrfeclius  noicere  cupi- 
unt.     EJi'ks. 

Hoc  maximum  Evan;e'ii  erco- 
mium  ell,  quod  thefaunm  I'apicn- 
tia  continet,  An^elis  adliuc  cl.:u- 
lum  &occu]^um.    ditv. 

Quantus  honos  hominum  quod 
hzc  arcanj  confrliaper  iplbi;,  m-xi- 
me  Apoftolcs  ^^^s  in  notefccrc 
Anj^clis  voluir.     G,o(i:tf. 


I  ^g  A  DifcoHrfe  of  Angds^ 

'ver,  1 2.  Not   unto  tbewfelves,  but  unto  us  did  they  minifitr 
theje  things.     They  themfelves  underdood  little  compara- 
tively of  them.     And  tbije  things  (fays  he)   the  Angels  dejire 
to  look  into]  So  that  neither  il:e  Prophets  nor  the  Angels 
neither,  did  fully  underftand  thofe  things,  till  the  Gofpei 
came  to  be  preached,  tho'  they  had  fome  Knowledge  of 
them.       The  rnantfold  wijdom    of  God, 
/T;^;.  3.  10.  Senfus  q.  d.  ut  pate-     ^  ;^^        ,  ^^  was  never  known   to   the 
hit  etum   maximis  An^clorum  or-      W      \^        ^r       ^  \  «       * 

dinibus  id  quod  ante&^ipii  6l  Pro-  i^ri-phets  (iavs  Grottus)  nor  to  the  An- 
phetx'  ii^norarunt,  Deo  illud  confi-  gels  of  the  highelt  Older,  not  to  Prin- 
iium  apud  fc  retinente.  Grot.  Per  ci pel ii ties  and  Powers,  till  the  Gofpel 
EccJcfumdocememiddtperApo-  came  to  be  preached.  And  he<ays, 
ftolos,  qui  hoc  pafto  non  tantum      .1^1        a       ai  rr       \.         ^ 

hominumfed.tumAnizciorumdo-     ^^^^^  '^je  Apoilles  Were  Teachers  noc 

ftores   ac  magiilri  fuerunt.    q.  in  only  ot  men,  but  ot  Angcls  too.     HoW- 

EjUo.  &vQr  Calvin  likes  not  their  Speculation. 

Hinc  colligunt  interefte  concio-  ^^^^   fay,  That    Angels  frequent  the 

nihus  Anselos,  ut  communitur  no-  ^,         •'^A/r      li-  l         c 

bifcumrroficiant,Speculatioeftpa-  Church  Allemblies  to  hearSermons 
rumfirau.    Calv.  there,  that  they  may  profit  by  them  as 

we  clo.  No  doubt  Angels  know  how 
much  more  than  the  ablell  ordinary  Minifier  ever  did, 
and  ib  can  be  helpers  to  the  mod  knowing  Perfons.  And 
fo  much  oi  the  firfl:  good  that  Angcls  are  Inftrumentsof 
conveying  to  the  Souls  of  men, 

SECT.    VI. 

2/7,  A  S  Angels  are  im ploy 'd  as  Tf^c^fr J,  fo  alfb  as  A/o- 
Jtx,  mton  :  They  work  not  only  on  the  Underftand- 
ing,  but  on  the  Will  and  Affedions  alfo.  On  the  Will 
CI  (ay^.  but  yet  not  fo  as  to  ncceflitate  it,  but  only  in- 
cline if,  as  n^all  be  (hewed.  They  do  not  only  fhew  to 
men  what  is  good,  but  advife  and  move  them  to  ir. 
They  ohen  inftill  good  motions  into  men. 

We  know  malignant  Spirits  or  Devih,  are  bufied  in 
temp:ing  Men  to  fin,  they  are  alway  woiking  this  way 
Ephcf.  2.  2.  Jn  the  Children  of  Dilobedience.  They  are  acknow- 
ledged to  have  an  hand  in  mod  of  the  wickedneflcs  that 
ase  wrought  in  the  World.  Twas  (he  Devil  that  moved 
Eve  to  take  of  the  forbidden  fruit,  and  that  put  it  into  the 
heart  of  yW^i  10  betray  his  Mafter.    'Twas  he  made 

Ananias 


their  Uatnre.  Ofice^  a7idMim(iry.  \  47 

yinanias  to  come  wich  a  Lye  in  his  mouth  to  the  Apofl'e.  a^j  5  5. 
Now  as   Devils  incline  and    tempt  unto    Sin,  (o  Angels 
excite  and  quicken,   and  incline  (o  that  which  if  good. 

All  good  men  look  upon  then'»(elves  ss  obliged  tu  do 
what  they  can  this  way.  They  are  commande^;  to  watch  Htb.  10.  24. 
over  one  another^  to  provoke  cne  another  to  Love  avd  gcod 
works :  And  fuch  as  are  taithful  will  do  lo.  Now  i;  good 
men  will  encourage  and  promote  Holinel's  what  they  c:^, 
(urely  good  Angels  will  do  lo  too. 

Thele  invifible  Angents  are  fno  doubt)  in  their  way, 
more  bufy  and  a<5live  than  the  bell  men  are  in  theirs,  as 
their  Love  c?nd  Zt^alis  more  ardent  thati  theirs. 

We  read  how  Angels  have  been  o£en  fsnt  by  God  in 
monicory  MelTages,  to  encourage  and  excite  to  worthy 
and  gracious  Actions.     An  Angel   was  fent  to  admonilh 
and  move  Hagar  to   return  and  be  reconciled  to  her  Mi-  Gen.  1^.9,10. 
ftrefs,    when    in  a  pec  and  difcontent  fhe  had  left  the 
houfe.     An  Angel  ftirred  up  the  Ifraelttes  to  Repentance,  J"^g-  2.  i,  4. 
and  made  them   weep  abundantly.     Some  thirk   it  was 
fome  Prophet  that  preached  Repentance  to   them,  But 
the  Text  fays  it  was  an  Angel.     An  Angel  was  fenc   to 
Dartui  the  Meda  to  promote  that   noble  Work  he  had  bt-  C^d.  ii.  r. 
fore   him,  the  Jews  Liberty,  and  the  building  of  the 
Temple.     The  Angel  fays,  alfo  /,  tn  the  fir fi  year  of  Da- 
riui  the  Mede^  even  1  flood  to  confirm  and  to  ihengtben  htm. 
He  did  fecretly  excite  him,  and  contributed  to  the  flea- 
dinefs  and  ftrmnefs  of  his  Refolution.     An  Angel  encou- 
raged Gideon  to  undertake  the  faving  of  ^[rael  out  of  (he  Judg.  6.  12. 
hands  of  the  Mtdtamtes^  a  noble  but  hazardous   Attempt. 
When  Jofcfh  was  about  to  put  away  Mary^  he  was  admo-  Mat.  r.ic,2c. 
nilhed  of  an  Angel  to  take  her  home  to  him. 

Thus  does  God  ordinarily  imploy  Angels,  though  not 
in  (uch  a  (enfible  vvay,  as  in  (ome  of  thele  Inflances  I.e 
did. 

The  Devils  rempt  men   to  evil  mediately,  by    laving 
templing  Objeds  in  their  way,  and  by  off;:ring  occaHors 
and  opportunities  of  finning,  as  they  did  lay    the  H^edge 
of  Gold^  and  the  BahylontfJ)  Garment  in  Achans  way,  and  t^q,  „  ^ 
expoled   Bathfljeha   naked  to  David's  view,  and  procured  2  Sam.  1 1    2. 
Judas  a  Proffer  of  Money  to  betray  CbriH,     In  like  man- 

U  2  ner 


1 48  A  Dijconrfe  of  Atigels^ 

ner  the  Angels  move  men  to  gootl  actions,  by  fitting  them 
with   fair   opportunivies,  and  inviting  advantages.     But 
this  is  not  all.     They  work  aUo  more  immcdtatd) :  And 
as  Devils  have  acceis  to  mens  Souls,  and   do  inwardly 
move  and  incline  rhem  to  evil  (as  was  noted  before  con- 
cerning JiiJai,  and  others)  fj  likewife  have  Angels  ac- 
cefs  rn  inens  Soi.ls :  An/Z'-ls  can  work  on  the  humours  of 
the  Body,  and  the  Spirits,  in  and   by  which   the  feveral 
Vajjions  do  ad  and  11  ir    and  fo  can  tiir  up  and  heighten 
the  Affedions,  Love,  Joy,  Fear,  De/ire,  &c,  and  thefe 
Affedions  or  P.)iIion5  do  very  much  incline  and  fway 
Boni  Angeli  the  W;ll.     Good  A  ^els  (fays  Mr.  Baxter)  can  much  help 
yoluntatem     ^j^^  "^\\y    buc  to  p^xdetermine  ic  by  any  necciricacine  mo- 
turn  por.unt,  ^^^^i  ^"^y  #innot      D^jviIs  cannot  enrore  any  one  to  ^\ni 
pradctermi-'  they  c^n  but  entijc   ^'nd  allure:  So  neither  can  Angels 
nare  autcm     efficicioL.fly  move  Or    urn  the  Will  to  good,  but  they 
"'ff'-^^rT'   ^^" ''"^^^  good  Motion-  md  fuggeft  good  Thoughts,  and 
i^lj(!r'*fj.^oy"  prefbthem  wih  fuch  ca  neltnels  and  frequency^  that  the 
poiiunt./^f^/;.  Will  is  often  preva'led  with. 

7'/'«?o/.  Motions  come  lometi  -  es  with  that  Strength  that  they 

are  as  a  Voice  to  men.  The  things  leem  to  be  fpoken  to 
them.  Go  pray  to  God.  Go  vifit  (uch  a  fick  Perfon.  This 
is  the  w.iy,  walk  in  it.  Sudden  (Irong  Impreffions  men 
fometimeshave^no'^  knowing  whence  they  come,  and  they 
are  often  caufed  by  thefe  inviiible  Agents.  What  heed  is  to 
hz  given  to  futh  Impreffions,(ha\\  beflicw  vd  in  the  next  SaBton, 
But  this  muO  carsfally  be*noted  ("which  has  been  be- 
fore hinted)  tho'  Angels  be  very  helpful  to  men,  in  fur- 
thering the  Knowledge  of  God,  and  holy  pradice;  yet, 
as  they  cannot  immediately  affcjcft  the  Underflanding,  {^q 
zi  to  make  it  to  receive,  and  afT^nt  to  a  Truth^  (o  nei- 
ther can  they  move  the  Will  fo  as  to  determine  it  to  this 
or  that  thing.  The  Will  has  a  Power  under  God  to  de- 
terminen  felf,  bur  no  Power  witbiut  it  (but  the  Poiverof 
GodJ  can  determine  ir,  or  move  it  by  a  neceffitating 
Motion.  In  Converfion  it  is  God  that  does  gracioufly  in- 
lighten,  and  elTedually  incline  the  Will  to  that  which  is 
good.  So  that  (obferve)  over  and  above  all  that  is  done 
by  the  Miniftry  either  of  men  or  Angels,  this  Divine  fu- 
pernatural  Operation  is  abfolutely  necelTary  unto  Reno- 
vation^ 


their  Nature-^  Office  and  Minijiry.  \j\^ 

vatioftj  and  the  Glory   and   Honour  thereof  belongs   to 
God,  and  mud  ever  be  given  to  him  alone. 

And  this  which  hath  been  faid,  may  (erve  to  convince 
thofe  ('that  their  Plea  is  not  good)  wl^.o  would  fun  ex- 
cufe  themfelvcshom  blame,  when  they  do  wickedly,  by 
calling  dll  the  fault  on  the  Devil  that  tomp's  chem  to  ir. 
The  Devil  was  hufy  wirh  me,  or  I  would  not  have  done 
it.  What  a  forry  Pica  is  this  ?  The  Devils  ioliciting^ 
(one  would  think)  fliould  make  ^hee  the  more  to  abhor 
the  Motion.  But  there  are  Two  Reafons  proving  that 
thou  art  inexcufable,  tho'  thou  be  tenpted.  i.  Becaule 
fas  was  noted  befirej  Devils  cannot  force  any  to  fin, 
they  can  but  perfuade  and  alluie.  2.  Good  Angels  are  as 
adive  to  keep  men  from  Sin^,  as  the  Devils  ar«  to  draw 
into  it.  God  has  ^j.  lefi  thee  to  the  Power  of  malig- 
nant Spirits,  withoLU  any  gu.trd.  God  never  leaves  any 
^o,  till  by  their  VVi^.'^uliiefs  chey  provoke  him  to  ic,  and 
then  he  does  judicially  give  men  up  to  Satan,  and  to  his 
Delufions,  as  Rom  i.  21,  24,26.  and  zTheJJ',!,  10,11, 12. 
But  ordinarily  'tis  oth^irwii,:.  Therefore  )our  Sin  mud 
lie  at  your  own  door.  You  are  more  complying  with 
Hells  Agents,  than  with  God's,  and  shat  is  the  reafon 
you  do  amiis. 

SECT.    VII. 

SUppofing  fuch  an  Operation  of  Angels  on  the  minds 
and  hearts  of  men,  as  is  fu^gcfted  in  the  Two  pre- 
ceding Se^tionsy  it  will  (in  the  f^ext  placo)  be  inquired, 
what  heed  ts  to  he  given  to  fuc/j  impnJJJorjs  and  mot  tons ,  as 
men  do  at  any  tirne  meet  with  ^  \c  muit  be  confclLd,  that 
it  frequently  happen-,  that  men  nave  very  irrong  ^nd  un- 
accountable Impiedions  on  th-jii  Spirits,  whi^:h  thev 
cannot  eafily  relili  •,  the  Quellion  is,  what  re>»ard  is  to 
be  had  of^hem,  and  whe.'her  a  Man  may  certainly  know 
whether  they  be  froin  the  Holy  Aarels  or  no  ? 

To  this  lanfwer,  \.  No  doubt  th.?  Pruphets  and  Holy 
Men  of  G  d_.  that  had  of  o-d  Revt'ttions  from  God,  by 
Angels,  had  certain  Knowlec're  that  they  w^re  the  Holy 
Angels  of  God  that  inwardly  fpake  to  them,  and  moved 

them : 


1^0  A  Difconrfe  of  AffgeJs^ 

them  :  But  what  were  the  7c;i^»W,  the  Signs  and  Tokens 
by  which  they  knew  the  Lanpuip^e  of  Afig^ls  frmi  De« 
lufions,  I  think  no  Mortal  Man  now  can  \:ll  This  we 
may  be  aflured  of,  we  have  a  mofl:  inf^'i.ble  Rule  of  Faith 
and  Ltfe,  which  is  delivered  un'o  ns  in  cSk  Holy  Scrip- 
tures, which  being  now  perfeded,  is  iufficienc  for  our 
diredion.in  trying  ol'  Spirits.  To  the  Scip.ures,  and  to 
the  Analogy  of  Fairh,  we  are  fenr,  for  anfvveiing  of 
doubts,  and  trying  01  Spirits.,  as  ro  a  mofl  con^ple.u  and 
inialiible  judge.  AH  Scripture  is  gfucn  by  hjpiratton  of 
2  Tim.  5.  i^iQod,  and  ts  profitable  for  Dothine,  for  Rtproaf]  for  Corre^ion^ 
^^*  for  InfiruEiion  in  Right eoufnefs.      That  the  man  of  God  ynay  be 

perfcB i  throughly  furnifhed unto  all  good  works.     There  needs 
no   Supplement    any    o:her  way.     Search    the  Scriptures, 
Joh.  5.  59.     (^ays  Chrii'O  theytefttfy  of  me.      For  (b   doing  the    Berefin\ 
Afts  17.  II.    were  commended,     Ife  have  a  more  Jure  word  of  Prophecy^ 
^  T  h*  V'^*    W^^^^'^W'^^^ /^  '^(^  ^^^^  that  ye  take  heed.      Bdo'vcd,  heltcve  not 
^     '^'    '      every  Spirit ,  but' try  the  Spirits  whether  they  be  of  GoL      To 
Ifa.  8.  20.        ^^^  LaWy  and  to  the  Teftiryiony,  if  theyjpeak  not   according  to 
Rom.  1 2.  6.     this  wordj  it  is  becaufe  there  is  no  light  in  them.     Let  us  pro- 
phecy according  to   the  Analogy.^  or   Proportion   ef  Faith,     In 
the  Scriptures  we  have  fuli   Diret^lion,  and  to  this  only 
are  we  to  give    heed,  as  unto  an  adequate  Rule  of  our 
Faith  and  PracSlice.     We  muO  not  entertain,  or  liflen  to 
any  Suggeftions  or    Motions   which  are  not  confonant 
with  this  Rule.     For  (fays  the  Apoiile)  tbo'  we  or  atj  Angd 
Gal    I    S.       f^^^  Heaven  preach  any  other  Gofpel  unto  you,  than  that  which 
we  have  preached  unto  you  ^  let  him  be  accurfed. 

2.  The  Miniftration  of  Angels  now,  tho'  it  be  fure, 
yet  it  is  ordinarily  infenfible,  and  lo  little  is  diflindly 
known  of  the  manner  of  their  applying  themfelves  to  us, 
that  we  cannot  ordinarily  know  when  'tis  an  Angel  that 
fpeaks  to  us :  Nor  is  it  lo  much  our  concern  ro  enquire 
after  that,  as  after  what  it  is  that  is  fuggefied.  We  may 
have  ftrong  Impreflions  on  our  minds,  and  be  utjceriain 
whence  they  come,  whether  they  are  the  tff'edi  of  Phan- 
tafy^  or  Melancholy,  or  be  cauicd  by  fome  fuperna':ural 
Agents  ^  and  if  by  their  fuddennt^fs,  fhangenefs,  or 
ftrength,  they  feem  to  be  caufed  by  (ome  Spirit,  yet  whe- 
ther it  be  a  good  or  an  evil  Spirit,  that  we  have  no  way 

to 


their  Nafhre^  ^]^^^5  ^^^  MiNiJlty.  i  ^  i 

to  know    but  by    the   m.utcr  or  tendency  of  the  Im- 
preflTions  themfcjlves. 

;.  Seeing  Angels  nre  maJe  ufe  of  to  faggefl  things  to 
the  mind,  and  to  move  and  incline  to  good,  when  we 
have  hints  and  Intimations  of  ihings  deeply  impiinred  on 
our  Spirits,  and  Impulles  and  Motion?,  the(e  a  e  not  to 
be  wholly  neglcded  and  flighted,  rho'  we  cannot  cer- 
tainly tell  whence  th^y  come;  but  we  ought  to  have  due 
regard  unto  them,  thac  is,  (o  far  (at  leaitj  as  to  confider 
and  examine  them.  We  owe  lo  much  reg^.d  to  wiiat  is 
offered  to  us  by  men  that  are  peifetft  ff  rangers  to  us^  efpe- 
cially  when  'tis  ofTer'd  to  us  with  ferioulneii)  and  earnelf- 
ncfi.  And  the  Apoltle  fays,  Try  all  thingSy  bold  faff  that  iThcff.  5.21, 
which  is  good.  If  we  ihould  do  fo  by  what  men  olfer  to 
us,  (ure,  if  Angels  communicate  any  thing  to  us,  we 
ought  much  rather  to  ponder,  and  mufe,  and  call  in  our 
mind  what  manner  of  Communication  it  is.  We  fhould 
try  the  work  that  is  on  (vur  Imaginations,  whether  it  be 
agreeable  to  the  Word  of  God,  or  no,  and  accordingly 
entertain  or  reject  the  lame. 

4.  Let  Impretlions,  Impulfes,  or  Motions  come  upon 
us  with  never  ib  much  Strength  and  Importunity,  we 
mult  not  therefore  yield  to  them,  withoiJt  having  tried 
themj  and  found  them  confonant  with  God's  Word  : 
For  malign-jnt  Spirits  do  as  vehemently  urge  their  Dc- 
lufions  and  Temptations,  as  the  good  Angels  do  their 
Motion?. 

5*.  No  Angels  of  God  comes  witli  any  Meffage  buc 
fuch  as  fuppofcis  the  Sufficiency  of  the  Laws  of  CbriH^  and 
the  Sufficiency  of  the  Rtde  oi  Faith  which  he  hath  given  : 
And  therefore  if  any  new  Doctrine  be  prefented  to  us, 
that  is  no  where  revealed  in  the  Word  of  God,  this  is 
not  from  an  Angel  of  God^  but  fome  Spirit  of  Delufion. 
For  the  Canon  or  Rule  of  Sciipture  is  now  perfected,  and 
John  fays,  1  tefiify  unto  e'very  wan  that  hearetb  the  words  of^^y^  22.  18. 
the  Prophecy  of  this  Book,  if  any  man  fljall  add  unto  thefe 
things^  God  fljaH  add  unto  him  the  plagues  that  are  written  in 
this  Book.  Angels  are  never  lent  now  to  propole  new  Ar- 
ticles of  Faithj  or  to  give  new  Laws  to  men^  but  only  to 
promote  the  Knowledge  of,  and  Obcidience  to  what  is  al- 
ready delivered  by  jefus  Chnfl.  6.  In 


1^2  ^  DifcoHtfe  of  Atigebj 

6.  In  cafe  it  be  an  Interpretation  of  fome  Text  of 
Scripture  that  is  luggefled  (which  fome  have  had  pre- 
fented  to  them  in  a  Dream,  fome  when  waking  have  had 
it  fuddenly  ca(t  in)  before  we  fully  credit  it,  it  muft  be 
examined  whether  it  agree  with  the  Text  and  Context, 
and  with  the  Analogy  of  Faith  ;  for  otherwife  it  may  not 
be  received  :  For  we  know  (he  Devil  does  fometimes 
wreft  the  Scriptures,  and  fugged  a  falfe  Senfe  of  them, 
as  he  did  to  our  Saviour  Chrifi  in  tempting  of  him^  Mar, 
4.  6,  7. 

7.  When  the  matter  of  the  Suggeftion  or  Motions  is 
pious  and  good,  yet  is  it  notalway  from  a  good  Angel  ; 

2  Cor.  II.  14.  for  the  Devil  iomQtimQS  tratjsforws  bimjelf  into  an  Angel  of 
Light,  Tho'  the  thing  be  for  matter  good,  if  there  be  an 
evil  Intention  or  Delign,  or  it  be  irregular  as  to  Circum- 
ftanceSj  it  is  from  the  Devil.  That  evil  Spirit  that  was 
in  the  Damfel,  M.  16.  fpake  well  in  the  Praife  of  Faul^ 

Afts  i5.  17.  ^^^  ^^^  Companions,  Tbeje  men  are  the  Servants  of  the  mojl- 
high  God  J  which  fljeii;  unto  us  the  way  of  Salvation.  The 
like  Teftimony  the  Devils  gave  of  ChriH^  bat  he  rebuked 
them.  The  Devils  intent  likely  was  not  to  beget  Belief 
in  the  People  of  what  they  f<iid,  but  rather  to  affright 
the  People  from  Chrt[l,  With  iuch  like  evil  purpofes  the 
Devil  may  move  men  to  Religious  Duties,  as  unto  Pray- 
er when  it  is  altogether  unfeaTonable.  When  a  Man  has 
a  fudden  Impulfe  to  go  iniiantly  to  Prayer,  when  he  is 
in  fome  work  that  is  of  Concernment,  and  requires  pre- 
(ent  difpatch  ;  this  being  an  irregular  and  unieafonabb 
Motion,  is  a  Temptation.  Solomon  fays.  Every  thing  is 
beautiful  tn  its  feafon.  By  fuch  Motions  the  Devil  does 
milcrabl)  entangle  and  trouble  many  melancholy  People. 
Angels  motions  are  always  regular,  and  in  convenient 
Seafon. 

8.  As  for  fuch  Adions  as  have  in  them  no  Confldera- 
tion  of  good  or  evil,  but  may  be  done,  or  nor  done  with- 
out any  danger  of  finning  ;  if  a  man  be  ffrongly  moved 
either  one  way  or  the  other,  it  is  not  good  to  flight  or 
reiili  fuch  motions;  For  they  may  be  hints  from  Angels, 
in  order  to  the  Prelervation  of  our  fclves  or  other?.  Hi- 
Itory  affords  us  fome  Inffances  hereof.     A  certain  M^n 

being 


their  Nature,  Office^  and  Mimjiry,  i  5  3 

being  at  his  liome,  and  his  D.iughter  coming  to  vide  him, 
Ihe  was  very  earned  to  go  to  Bed  more  early  than  ordi- 
nary, and  her  Importunity  prevailing,  they  coinmendtd 
themlelves  to  God  tor  his  Cultody,  and  all  the  Fan^ily 
went  lip  the  Stairs  to  their  feveral  Lodgings  ;  and  no  (bo- 
ner  were  they  fallen  afleep,  hut  part  of  the  Moule  tc-ll 
down,  whi;.h  would  have  flain  them  all  it  they  had  Itaid 
up.  Ano(hei",  a  ALrji/ler,  was  no  looner  gone  with  his  Fa- 
mily out  (;t'  his  Houfe,  but  his  Moufe  fell  right  down  in 
the  place.  Many  imminent  Dangers,  which  mens  belt 
Carij  could  not  otherv^ife  have  provided  again(i,have  been 
prevented  by  certain  unaccountable  intimations  which 
they  have  had.     So  ipuch  in  Anfwer  to  this  Queftion. 

SECT.    VIII. 

5.     A   Nother  Imployment  Angels  have  adign'd  them  of 
jTA.   God,  is,  to  be  Comforters,     "  Next  to  my  God, 
"  and  my  Saviour,  (  fays  the  learned  and  devout  Bifhop 
'*  Hall  )  I  fhall  ever  place  my  greateft  Comfort  and  Con- 
"  ftdence  in  the  Angels  of  God.     Neither  hath  Heaven  or 
Earth  any  Creature-comforters  like  unto  thefe-,  there  arc 
none  like  them,  or  to  be  compared  with  them.     All  the 
faithful  Servants  of  God  do  owe  this  Duty  one  to  another, 
to  encourage,  hearten,  and  comfort  one  another.    Comfort  i  Thef.  4.  i3. 
ene  another  ((ays  the  ApoltleJ  ivith  tbefe  words.     Ordinary 
Chrilliansare  bound  to  it  by  the  common  Law  of  Chari- 
ty, Minifters  are  oblig'd  to  it  by  their  Office.     Comfort  ye, 
comfort  ye  my  people^  (laith  your  God) {peak  ye  comfortably  to  Ifj.  40.  i,  2. 
Jerufalem.     But  this  is  not  only  the  VVoik  of  men,  but  of 
Angels  too.     Daniel  had  an  Angel  fent  to  comfort  him, 
when  he  was  under  Tome  difcouragement^  Thive  came  and 
touched  me  flays  Daniel)  one  like  the  appearance  of  a  man^  and  ^jp.  10.  i3, 
be  ftrengthened  me,  andfaid^  O  man^  greatly  helovtd^  fear  not,      19. 
feace  be  unto  tbee^  be  flrongj  yea,  be  firong.     And  vhcn  be  had 
fpohn  to  me^  Iwas  ftrengtheiid^   andfatd,  Let  my  Lord  Jfeak^ 
for  thoH  haft  ftrengthened  me. 

When  there  were  a  company  of  Souldiers  fent  by  the 
King  to  apprehend  the  Prophet  Elijah,  he  had  an  Angel 
fent  to  encourage  and  comfort  kirn;    j^nd  the  Angel  of  the 

X  Lord 


1^4  ^  Difcowrfe  of  Angelf^ 

Lord  [aid  unto  Eltjih^  Go  dowfty  be  not  afi-aiJ,    2  Km.  I.  1 5-. 

When  our  Saviour  C/jr//?  was  in  his  {harped  Confii<f^, 
and  put  hard  to  it,  fo  as  that  he  did  fwcat  drops  of  hUody 
Luke  2:-  43  ^^^^  appeared  an  Ar,gel  unto  himy  and  ftrengthened  him.  It  may 
feem  (omewhat  Arange,  that  he,  who  is  God  as  well  as 
man,  fhould  have  need  of  the  help  of  Angels.  Bur  in  chis 
Agony  ot  l.is  there  was  a  fufpenfion  of  the  hel^  of  the  Di- 
vine Nature,  by  a  fJDecial  difpenfation,  and  he  was  left  to 
his  Humane  Narure,  being  in  this  refpetSl  2>ccr.yj-n^  for  a  Itt- 
tle  while  lower  than  the  Angels,  Hcb.  2.9.  and  lb  had  need 
of  the  Comfort  of  Angels ;  as  a  very  learned  man  fays. 
An  Angel  brought  him  an  Anfwer  from  his  Father  to  the 
Prayer  he  made,  and  did  bring  to  his  mind  the  Glory 
promis'd  him,  and  the  Salvation  pf  Men,  which  was  co  be 
the  fruit  of  his  Paffion. 

When  Faul  was  in  danger  of  Shipwrack  in  his  Voyage 
A{>s  27.25.   to  Rome,  an  Angel  of  the  Lord  appeared  from  Heaven^  and 
flood  by  him,  andjaidy  Fear  not  tauL 

Befides  thefe  Scripture-Inftances,  after-times  afford  us 
not  a  few,  as  may  be  (een  in  Church  Hifiory,  The  InRance 
of  Theodorm  is  very  notable  :  He,  aftdr  he  had  been  exa- 
min'dwith  moftexquificeTorments^being  ask'dhowhecould 
endure  fuch  extream  Torture,  faid.  That  at  firft  he  feic 
feme  Pain,  but  afterward  there  (lood  by  him  a  young  man, 
who,  as  he  was  fweating  with  the  Pain,  did  wipe  away  his 
Sweat,  and  oftentimes  refrefh'd  him  with  cold  Water, 
wherewith  he  was  fo  delighted,  that  when  he  was  let  down 
from  the  Engine,  it  griev'd  him  more  than  before.  Tho' 
Angels  do  feldom  now  appear  in  bodily  fhapes,  as  in  thole 
times,  yet  the  like  Offices  are  perform'd  by  them,  in  fuch 
fpiritual  and  infenfible  ways  as  now  they  work. 

They  do  comfort  God*s  People  in  their  bodily  and  fpi- 
ritual Dlftreires  too  :  They  often  caft  in  fome  fuitable 
Word  or  Promife,  that  does  revive  them  \  and  this  comes 
into  the  Mind  ((ometimes^  with  fuch  power,  as  if  they 
heaid  it  fpoken  to  them  by  an  audible  Voice.  'Tis  true, 
the  Holy  GhoU  is  in  Scripture  CAll'd  the  Comforter,  as  be- 
ing Specially  defign'd  for  the  Office  of  Comforting,  but 
this  hinders  not  bat  Angels  may  be  made  u(e  of  in  mini- 
ftfing  Comfort  to  the  Soul.    Angels  cannot  comfort  as 

)he 


CUfk* 


their  Nattfrt^   Office  and  Minijiry.  155 

the  Holy  Ghoft  does,  they  do  but  offer  Comforr,  they 
caoiioc  effed:uallf  caufe  it,  as  the  Holy  Gholt  does :  Yer 
aro  Angeb  far  betrer  Comforters  than  any  men  are,  and 
thatiu  thQ  following  rcfpccfts. 

S  E  C  T.    IX. 

I.  npHey  better  know  the  Cafes  of  fuch  as  they  are  to 
_|.  comfort  than  any  Man  can,  and  fo  c^n  miniikr 
moit  fLnt<ible  Comfort :  Many  poor  Souls,  their  Troubles 
are  conceard,  none  know  how  'tis  with  them,  thev  are 
loth  to  make  any  acquainted  wfth  their  Cafes,  and  (ocan 
have  none  to  ad  mini  ft  er  fui  table  Comfort:  Men  cannot 
rightly  apply  themfdres  to  the  miniftring  of  Comfort,  if 
unacquainted  with  the  Cafei  of  fuch  as  need  it ;  they  may 
by  chance  drop  a  fcalbnable  word,  that  may  re>'ive  a 
drooping  Soul,  when  they  little  think  uf  it :  But  now  An- 
gels know  God's  Peoples  Troubles,  when  they  tell  no  man 
of  them  ;  they  hear  their  (ecret  Complaints  they  make  to 
God  in  their  Prayers,  and  have  other  ways  they  come  to 
underftand  how  'tis  with  them,  and  fo  can  (peak  home  to 
their  Cafes. 

2.  Angels  are  never  out  of  the  way,  fomc  or  other  of 
them,  and  fo  can  take  the  fitteft  times  for  adminiftring  of 
Comfort  ;  all  Perfons  are  more  capable  of  Comfort  at  oae 
time  than  at  another.     When  Mofis  came  to  the  Ifraehtes 

after  their  burthens  were  encreas'd,  'tis  faid,  They  hearkened  Exod,  5.  fs 
m[  unto  him  J  for  angin[h  of  Jpirit,     They  we/e  at  that  tinie 
in  fuch  an  ill  humour,  that  they  could  not  receive  the 
.Comfort  he  brought  them,   at  another  time  they  might 
iiHich  better :  Angels  know  the  fitteft  times  andfeafons. 

3.  Sometimes  Perfons  are  fo  (hut  up^  that  none  cjn 
come  near  them  to  comfort  them.  They  may  be  ihuc  up 
clo(e  Prifoners,  and  forbid  the  company  and  conviirfe  of 
their  Friends,  but  Angels  cannot  bs  kept  off  ^  they  can 
enter  thro'  the  ftrongcft  Gates  and  Wails,  and  get  into  the 
d^rkeft  Dungeons,  ro  vific  the  afHided  and  dil'confolate  : 
There  is  no  ihutting  them  out  ^  wherever  perfons  are  caft 
the  Angels  can  come  at  them. 

X  2  4  Att- 


1^5  ^  Difconrfe  of  Atigehy 

4.  Angels  alway  come  with  the  purefl:  and  moft  divine 
Comforts.  As  Angels  Food  is  the  be(t  Food,  fo  are  An- 
gels Comforts  the  beft  Comforts. 

5-.  They  have  nearer  accefs  to  the  minds  of  Men,  and  fo 
can  prefent  things  clofer  and  nearer  to  them.  Men  can 
[peak  but  to  the  outward  Senfe,  to  the  bodily  Ear,  but  An- 
gels (as  hath  been  fhew'dj  can  fpeak  to  the  inward  Senfe, 
and  what  is  (o  fpoken,  the  Mind  does  more  eafily  and 
quickly  take. 

In  all  thefe  refpeds  they  are  the  beft  Comforters,  and 
God's  People  are  oftner  beholden  to  them  in  their  folitari- 
nels  than  they  are  aware  of;  for 'tis  one  of  their  prime 
Offices,  to  Orengthen  the  weak  Hands  and  Hearts  of  fuch  : 
which  Ihould  much  encourage  us  againlf  the  fear  of  Pri- 
(ons,  and  Baniihment,  and  withdrawing  of  Friends  and 
Acqu<iintance  from  us  ;  for  if  no  others  can  come  to  us,- 
and  be  with  us,  Angels  can  and  will. 


SECT.    X. 


T 


HUS  are  Angels  imploy'd  about  Mens  Souls y  in  con- 
JL  "T^ejing  Good  (O  them  •,  that  which  remains  is,  to  (hew 
how  they  are  at  work  to  hep  Evil  from  Mens  Souls,  I 
mean  the  Evil  of  Sin,  which  doth  both  defde  and  wound 
the  Soul. 

The  Devil's  Work  is,  to  tempt  Men  to  Sin,  and  he  is 

1  Pet.  ^.  8.     always  bufie  at  it,  He  goes  about  like  a  roaring  Lion,  feekir,g 

2  Cor.  II.  g.  whom  he  may  devour.     He  mov'd  Eve  to    talte  the  forbid- 
I  chron.  21.1  den  Fruit,  David  to  number  the  People,  Judas  to  betray 

Arts  $.  Chrijl:.,  Ananias  and  Sapphira  to  lye  to  the  Holy  GholK 
Mat.  4.  2  ^^^  ^^^^  ^^"^^  ^^  ^^  ca\Vd  th^Tempter,  even  becaufe  tis  his 
I  Thef.  3.  5.  ordinary  work  to  tempt  men  to  iin.  Now,  if  Angels  be 
nor  imployd  to  prevent  and  hinder  Sin,  to  repel  Tempta- 
tions, and  to  counterwork  the  Devils,  our  ProrecStion 
would  not  be  equal  co  our  Danger.  That  Angels  do 
much  this  way,  is  fufficiently  clear  in  the  Scripture,  and 
fo  much  has  been  alreadyfaid  relating  hereto.that  much  need 
not  in  this  place  be  added.  They  often  do  fecretly  pull 
us  bc^ck,  put  Stops  and  Letts  in  our  way,  and  prevent  oc- 
cifions  of  Sin,  when  we  little  think  of  it.    An  Angel  fas 

has 


their  Katnre^  Office,  and  MwiJJry.  i  57 

has  been  noted)  flood  in  Balaam^  way,  to  keep  him 
from  going  to  curfe  IJraeL  And  when  the  Devil  would  Num.  22.  22. 
have  difcover'd  Mofes's  Burial  place,  that  it  might  hz  an 
occafion  of  the  Peoples  Idolatry,  an  Archangel  withltood 
him,  Jude  9.  It  is  gensrally  agreed  on,  that  the  Devil's 
defign  was,  to  have  th^j  place  of  MoJes\  Burial  known, 
that  the  Ijraelttes  (a  People  very  prone  to  Idolatry^  might 
be  tempted  to  worfhip  his  BoJy  after  he  was  dead  ;  and 
God  therefore  took  care  it  Ihould  be  buried  where  no  one  Dent.  -4.  ^. 
knew  ;  and  this  was  performed  by  an  Angel,  for  no  man 
was  acquainted  with  it.  Now  the  Devil  Itrove  to  hinder 
fiich  a  (ecret  difpofal  of  his  Body,  but  the  Archangel  pre- 
vail'd,  and  io  prevented  this  occafion  of  the  Peoples  Sin. 
And  how  often  may  we  obf^rve,  how  when  rnen  are  ma- 
king hafte  to  fin,  God  in  his  Providence  (and  Angels  are 
the  ordinary  Infiruments  of  his  Providence,  as  hath  been 
/hew'd)  fets  fomething  or  other  in  the  way  to  hinder  it  ? 

DaviJ  was  porting  to  deftroy  Nahal  and  all  his  "Family,  i  Sam.  25.52, 
but  Abigail  happily  met  him,  and  prevented  his  Sin  ;  and 
David  blelTes  God  for  fending  Abigail  to  prevent  him. 
Oh,  it  would  much  afflid  our  Hearts,  if  we  did  fee  all 
that  God  does  by  his  AngeU  to  keep  us  from  finning, 
fometimes  blocking  up  our  way,  and  making  it  difficult, 
and  fometimes  fuggeffing  and  cafting  in  fuch  Thoughts  as 
do  make  us  forbear :  But  enough  of  thi?. 


CHAP. 


i^S  ^  Difcourfe  of  Avgels^ 


CHAP.    viir. 

^  I.  How  Angels  are  implofd  for  Men  in  reference 
to  the  Body.  §  2.  How  hi  walking  them  profhero;^ 
in  their  Bujinefs.  §  3.  How  h/  prefervh;g  thew^ 
and  delivering  them.  §  4.  The  great  OhjcSion 
anfwerd.  §  5.  IV hat  ways  Angels  ufe  to  defend 
Men^  as  by  giving  notice  of  danger.  §  6.  By  dif" 
covering  and  reJirain/ngEnen/ies.  §  7.  How  they 
can  difcover  fecret  dangers.  §  8.  Whether  good 
Angels  are  imployd  in  afliffing  Men.  ^  9.  Whe- 
ther Angels  do  pray  for  the  Church,  §'  i  o.  Hovff 
they  are  Defenders  of  the  Names  of  God's  People. 

SECT.    I. 

Hitherto  I  have  been  /hewing  how  Angels  are  itn- 
ploy'd  about  mens  Souhj  theTb  they  chiefly  look  af- 
ter, and  are  molt  carefql  for,  the  Salvation  of  them  being 
the  chief  end  of  their  Miniftry  ;  yet  are  they  concerned 
for  the  Body  or  Outward  Man  alfo  ;  and  howj  fhall  briefly 
Ihew  in  this  Chapter. 

What  Angels  do  for  men,  in  reference  to  their  Bodies^  is 
either  in  fuweywg  for  them^  in  profpering  their  affairs,  and 
in  guarding  and  defending  them  :  And  how  they  are  \n 
thele  three  ways  imploy'd  for  them^  1  (hall  particularly 
ihew. 

I.  Angels  are  imploy'd  in  purveying  and  providing  things 
neceffary  for  them.  God  ufes  them  as  Stewards  and  Ca- 
terers^ to  fee  that  nothing  be  wanting  that  is  fitting  for 
them.  When  Hagar  with  IJlimael  her  Son  were  ready  to 
perifh  in  the  Wildernefs,  for  want  of  Water,  an  Angel 
takes  care  for  their  fupply,  Gen.  21.  17,  19.  When  the 
Ifraelttes  were  journeying  in  the  Wildernefs,  Angels  provi- 
«Ied  Food  for  them  there ;  'Tis  faid,  Man  did  cat  Angels 

fcod. 


tleiir  Nature^  O^ce  and  Minijlry.  i^p 

focdj  he  fent  them  meat  to  the  full.     Tis  callM  Angds  F^oJ.  rfal.  78.  25. 
not  be:au(e  ic  was  fuch  Food  as  Angels  feed  upon,  (  they 
need  no  reliet  tor  bodily  Food,  as  we  do)  but  Angels  Food, 
beciule  provided  and  brought  to  them  by  Angels. 

When  ihe  Prophet  Elijah  was  fain  to  fly  lor  his  Life 
from  Qncen  Jtz..jbelj  who  fought  to  kill  him,  and  was  in  i  Kin.  ip.  5, 
dliirefs  in  the  Wilderneli,  an  Angel  brought  him  Meat.  6,  7. 
We  mult  ackno,vledg  there  was  lomeching  extraordinary 
in  thefe  Infhnces,  but  who  can  reafonably  quellion  An- 
gels ordinary  miniiiring  for  the  (upply  of  the  Wants  of 
God's  People,  when  Angels  encamping  about  God's  Peo- 
ple, is  given  as  a  Reafon  why  (uch  fhall  not  want  any 
thing?  So  Vfal'  ^4.7.  compard  with  ver.().  'Tis  faid, 
'ver.  7.  Tb'j  Angel  of  the  Lord  encampeth  round  about  them  that 
fear  bin).  Well,  and  what  then  ?  See  ver,<).  O  fear  the 
Lord^  ye  his  Saints^  for  there  is  no  want  to  them  that  fear  him. 
No  want  fhall  be  to  them,  bccaufe  Angels  attend  upon 
them ;  therefore  Angels  provide  for  them. 

And  whofoever  obferves  how  firangely  fome  men  have 
been  piovidsd  for  in  their  flraits,  mu(i  needs  acknowledg 
there  is  fomeching  more  than  Mumane  in  it.  Mr.  IVhtte^ 
in  his  Vowcr  of  Godlimf^^  relates  two  or  three  very  notable 
Hiffories  to  this  purpole:  A  DoBor  of  Divinity,  of  fingu- 
lar  Learning  and  Piecy,  when  all  his  Money  was  fpenr, 
and  his  Wife  fell  a  weeping,  feeing  little  likelihood  of  be- 
ing able  longer  to  fubfill,  he  wifh'd  her  to  fend  her  Ser- 
vant to  Market,  and  rely  on  Providence  :  She  accordingly 
fent  her  Maid,  and  fo  it  hapncd,  that  a  Nobleman  that 
knew  the  Docfior  well,  feeing  the  Maid  (an  ancient  Ser- 
vantj  ashclook'd  out  at  the  Window,  he  caird  her  up, 
and  ask'd  her  how  her  Mafter  did,  and  when  fhe  told 
what  ft  raits  her  Mafter  was  in,  he  gave  the  Maid  Ten 
Pounds,  and  the  other  Gentlemen  that  were  in  company 
made  it  up  Fifteen  Pounds,  which  fhe  carried  home. 
Again,  another  poor  Family  being  in  great  want,  having 
little  or  nothing  for  the  Children  to  cat,  being  at  laft  not 
able  to  quiet  them  any  longer  without  fome  Food,  that 
very  night  the  Lord  Falkland  waking  before  midnight, 
could  not  ficep,  and  it  came  into  his  mind  that  this  Fami- 
ly was  ia  great  want ,  whereupon  he  calld  up  fonae  of 

his 


i6o  A  Difcourfe  of  Angels^ 

his  Servants,  and  lent  them  with  a  great  Loaf  and  aCheefe 
to  the  Houle,  where  they  found  the  Children  crying  br 
Bread,  and  the  Parents  weeping  by  them.  Were  not  An- 
gels at  work  here  think  you  ?  that  this  Lord  (hould  at  that 
%'cry  time  be  w.iked  out  of  his  Sleep,  and  call  that  poor 
Family  to  mind  ,  that  he  ihould  call  up  his  Servants  at 
that  time  of  Night,  and  fend  them  with  Relief  dien,  when 
any  one  would  judge  it  was  very  unfeafonab'e.  For  my 
part,  I  make  no  uueflion,  the  Angels  (tho'  unfeen)  were 
then  appointed  of  God  to  be  Purveyors  for  this  diltrefled 
Family,  and  they  caus'd  this  Ford's  Sleep  to  depart  from 
him,  and  brought  this  poor  Family  to  his  Mind. 

I  might  fill  feveral  Pages  with  like  [n(tanc€s,  if  need 
were ;  I  gave  you  two  notable  ones  before,  in  (hewing  the 
j\ngels  Care  of  Children  ;  And  out  of  d  ubr,  God  s  Peo- 
ples Necefficies  would  be  better  fupplied  than  fometimes 
they  are  ;  and  ihch  Providences  as  thofe  before  reported 
would  be  more  uliial,  if  men  could  truff  God  more.  '*  For 
*^  my  part,  (fays  Mr.  Amhroje)  if,  together  with  the  Word, 
'^  my  own  Experience  m^y  be  any  encouragement,  I  do 
'^  verily  think,  that  rather  than  ihoulliouldit  dye  forThirft 
"  [who  art  a  -godly  Man  or  Woman]  an  Angel  will  open 
^'  thine  Eyes  to  fee  a  Fountain,  out  of  which  thou  maift 
^^  fill  thy  Bottle  with  Water,  and  take  and  drink. 

However,  I  will  not  venture  to  fay  pofitively,  that  there 
never  was  any  faithful  Servant  of  God  reduced  toextream 
Want ;  yea,  and  that  did  die  for  lack  of  Food.  Angels 
are  but  Servants  of  Divine  Providence,  and  if  God  (hould 
in  his  infinite  Wi(dom  fee  it  meet,  for  (ecret  Reafons,  to 
order  it  fo  to  happen  in  fome  particular  cafe,  this  would 
not  weaken  the  Truth  in  hand,  viz.-  That  God  imploys 
his  Angels  ordinarily  to  provide  things  neceifary  for  his 
People. 

Lazarus  was  a  Beggar,  and  yet  went  to  Heaven ;  and 
quefUonlefs  it  went  very  hard  with  him  many  a  time.  If 
there  were  none  poor,  there  would  be  no  room  tor  the 
€xerci(e  of  the  Charity  of  fuch  as  have  abundance.  But 
yet  for  good  men  to  be  reduced  to  Beggary,  was  fo  rare  a 
rfal.  ^7.  25.  thing  in  David's  lime,  that  he  fays,  /  have  hecn  young,  and 
mw  am  old,  yet  have  1  not  [een  the  ngbtious  forfakcn^  nor  bis 

feed 


their  Nature,  Office^  and  Mhnjiry.  \  6 1 

feed  heggwg  bread.  He  does  not  fay,  tlut  there  had  never 
been  in  all  his  time  a  godly  man  entorc  d  to  beg,  but  that 
he  had  never  obferv'd  any  (uch  thing.  It  very  rarely  hap- 
pens, yet  fome  may  be  driven  to  it ;  yea,  I  (ee  no  fulii- 
cient  reafon  to  deny,  that  a  prevailing  Famine  may  carry 
away  fome  good  men  among  the  relt.  For  Reafons  bell 
known  to  himfelf,  God  may  order  his  Angels  to  lorbe.ir 
miniftring  Relief  to  the  Body  in  (bme  particular  caies,and 
yet  it  may  be  very  ordinary  for  AngeU  to  make  pioviilon 
for  mens  Bodies  in  their  need. 

SECT.    IJ. 

2ly^  A  Ngels  are  imploy'd  in  fro/}ering  mens  affairs,  and 
jt\.  making  them  to  fucceed  well  in  their  hands. 
Every  man,  while  he  is  here  in  this  World,  has  feveral 
Bufincffes  to  look  after  and  manage^  (everal  Works  to  do, 
wherein  it  behoves  him  to  ufe  his  greateft  diligence  and 
beft  skill,  according  to  Solomon  s  Counfel,  Jf  bat  ever  thy  hand  Ecclcf.  $,  ic 
findeth  to  doy  do  it  with  thy  mighty  that  is,  with  all  the 
ftrength  an  1  skill  thou  haft  :  But  when  a  man  does  fo,  he 
is  notwithftanding  uncertain  what  the  fuccefs  and  iflue  of 
his  labour  will  be.  The  iffues  and  events  of  things  are  in 
the  hands  of  God,  and  difpos'd  by  his  Providence,  even 
as  pleafes  him  •,  we  cannot  be  certain  how  things  will 
fpeed,  and  whether  our  labour  will  be  profperous,  and 
how  far.  h  the  morntng  (fays  the  wife  man)  fow  thy  feed^  Ecclef.  ri.  6. 
and  in  the  evening  "with-hold  not  thy  h and ^  for  thou  knowe/t 
not  whether  fljaH prober ^  either  this  or  that,  or  whether  they  both 
(liall  be  alike  good.  Now  here  the  Angels,  that  are  the  In- 
ftrumentsof  God's  Providence,  have  a  very  great  hand, 
and  very  ordinarily  do  more  in  profperingBufineffes,  than 
the  moft  diligent  and  prudent  men  can  do. 

For  proof  of  this,  we  have  a  famous  and  pregnant  In- 
flance  ;  'tis  Abraham^  Servant,  that  he  Tent  into  Syria,  to 
get  a  Wife  for  his  Son  IJaac  ^  that  bufinefs  had  not  a  little 
difficulty  and  hazard  in  it,  yet  the  Servant  difpitchd  it 
very  happily  and  fpeedily.  And  by  what  means  was  it  ^' 
No  doubt  this  Servant  was  a  faithful,  prudent,  diligent  Ser- 
vant, for  Alraham  had  committed  all  that  he  had  to  him, 

Y  there- 


I  62  A  DifcoHtfe  of  Angeh^ 

therefore  he  did  do  his  beft  ;  but  notwithftanding  that, 
his  Undertaking  might  have  prov'd  a  work  of  longer  time, 
2nd  greater  difficulty,  and  not  have  ifTued  fo  well  neither. 
How  did  he  fpeed  (o  wellj  and  make  fo  quick  difpatch  ? 
Why  GoJ  promis'd  to  (end  his  Angel  with  him,  to  profper 
Gen.  24.  7,  him  in  his  way^  and,  no  queftion,  did  fo.  The  Servant, 
ic.  40.  when  he  (aw  how  well  he  (ped,  owns  God's  Goodneis  in 

lending  an  Angel  wich  him.     But  what  did  the  Angel  do  ? 
There's  no  cxprefs  mention  of  any  thing  the  Angel  did  in 
his  bufinefs^  but  yeCj  no  doubt,  the  Angel,   according  to 
God's  Promife,  did  profper  him.     And  how  ?   Why  there 
is  one  thing  noted  in  the  Hiftory  that  did  much  expedite 
his  bufinefs:  It  did  happily  fall  out  that,    as  foon  as  he 
came  near  the  CSny  he  was  fent  to,  that  very  Dam/el  that 
was  to  be  a  IVtfe  for  IJaac  came  forth  to  the  Well  where  he 
relied  himlelf,  and  by  her  civility  to  him,  encourag'd  him 
to  enquire  who  fhe  was,  and  he  found  her  to  be  the  Perfon 
he  was  to  feck  out  :  Now  this  God  did  by  the  Angel  or- 
der fo  to  happen.     It  was  a  meer  Accident  and  Cafualty 
in  refpcd  of  the  Servant,  he  could  not  by  any  forecaft  of 
his  have  order'd  it  fo  to  fall  out,  but  by  this  means  his  bu« 
finefs  was  in  a  manner  half  ended. 

The  Succefsof  things  does  very  ordinarily  cfepend  upon 
fuch  Accidentf,  which  are  altogether  out  of  our  power, 
and  are  difpos'd  by  the  miniflry  of  Angels.  And  fome- 
times  when  we  do  little  in  matters  our  felves,  by  the  con- 
curring of  feveral  little  things  order'd  by  the  agency  of 
Angels,  great  things  are  brought  about  for  us:  as  in  Mor- 
dtcah  advancement,  there  were  feveral  little  things  that 
Efth.  (5.  concurring  were  the  means  of  it :  The  King  could  not 
fleep  ;  he  calls  for  the  Book  of  the  Records  of  the  Chroni- 
cles'^  the  place  that  he  lighted  on  to  be  read  before  him 
was,  where  Mordecai's  good  Service  was  recorded  ;  and 
when  the  King  makes  enquiry,  whether  Alordecai  was  ever 
rewarded  for  this,  there  was  one  at  hand  to  tell  the  Ktng^ 
(while  he  was  in  fo  good  a  mind)  that  Mordecai  was  ;it 
theGite.  All  thele  things  fo  happily  concurring,  Mor- 
decai came  to  be  advancd  to  great  Honour.  There  was 
(  no  doubt  )  the  hand  of  an  Angel  of  God  in  difpoling 

thefe 


their  Nalnre^    (Office  and  Mini  fir y.  1^3 

thefe  CAdial  circumfhmces,  and  fo  is  there  in  (ome  mens 
wondeiful  thriving  and  prolperir.g  in  the  World. 

'Tis  veiy  worthy  ConnJeration  what  Sdomon  fays, 
EccUl*  9. 1  I.  The  race  is  not  to  the  fwift^  ncr  the  battel  to  tU 
ftrong^  neither  ytt  bread  to  the  wijtj  ncr  yet  riches  to  men  of  un' 
derjiandwg^  nor  yet  fa'vour  to  men  of  skilly  but  time  and  chance 
hapfenetb  to  them  all.  That  is,  'tis  not  mens  Scrcngth,  ncr 
their  Care,  or  Wit,  on  which  the  fuccefs  oi  th.ir  Affnrs 
depends,  but  the  happy  concurrence  of  advantageous  cir- 
cumftances,  and  Tome  turure  contingencies  which  God 
dilpoies  by  the  miniitry  of  his  Angels,  and  no  man  living 
can  have  in  his  power :  On  thele  the  fuccefs  of  things 
moflly  depends.  A  man  may  take  more  pain  and  care 
than  another  does,  and  yet  Ipeed  worfe,  when  he  chances 
not  to  take  fo  good  a  time,  or  (ome  other  things  do  not 
lb  well  fuit  and  tavour  his  Undertaking;. 

What  a  great  difference  is  it  to  a  Merchant^  when  he 
has  laid  out  a  great  Sum  of  Money  in  a  Commodirv,  if 
there  be  a  fudden  great  Rife  or  Fall  of  the  price  ot  ic  ? 
Yet  this  is  a  Cafualry  that  (ometimes  cannot  poffibly  be 
forefeen  by  the  mol^  confidering  perfon. 

For  the  Souldier  in  the  HoR  of  Mtdian  to  dream  fuch 
a  Dream  as  he  did,  and  report  it  to  his  Fellows,  at  ano- 
ther time  would  have  been  of  little  concernmenr,  luc  it 
happening  tobejuft  before  G/^t?i?w  gave  them  battel,  that  ju^g.  7.  ,j^ 
Accident  put  Courage  into  Gtdeon^  and  fo  difcourag'd  the  14,  15. 
Midiamtes^  that  that  huge  Army  was  totally  defeated  by 
an  handful  of  Men. 

Where  would  Ifrael  have  had  a  Champion  to  encoun- 
ter with  Go/w^,  if  D^x*/^  had  not  by  accident  come  into 
the  Army  at  the  very  time  ?  But  his  feafonablc  coming 
was  not  only  the  death  of  Goltah^  but  the  overthrow  of  the 
Thiltfimes  Hoff. 

Was  it  not  a  meer  Accident,  that  Thtlip  fhould  take 
his  Journey  the  fame  way  which  the  Eunncb  came,  and  at 
the  very  fame  time,  by  which  it  came  to  pafs  that  they  (o 
happily  met  ?  But  this  was  all  an  Angel's  doing  •,  The 
Angel  of  the  Lord  jpake  unto  Fhtlip,  faying,  An/e,  and  go  to-  Afts  8. 16, 
wards  the  South^  unto  the  way  that  goeth  down  from  Jerufa- 
km  unto  Gaza.    Twas  by  meer  chance  that  the  Eunuch 

Y  2  met 


1 64  A  DifcoHrfe  of  Angels^ 

met  him,  but  yet  fuch  as  Cyou  feej  was  diredsd  by  an 
Angel  ;  and  ^o  are  many  others  in  Mens  Commerce,  La- 
bours, Travels,  and  Negotiations^  by  which  means  many 
are  very  profperous,  and  flourifh  in  the  World  ,  and 
do  grow  rich,  grow  great,  and  grow  famous  beyond  ex- 
pectation. 

SECT.    III. 

5/r,  A  Ngels  are  imploy'd  as  Guardians,  in  defending  and 
±\_  ktepmg  Men  from  fuch  Evils  as  might  any  way 
annoy  them,  and  in  delivering  them  out  ot  luch  Evils  as 
light  on  them.  Malignant  Spirits,  or  Devils, are  tor  hurt- 
ing, killing,  and  deftroying.  The  Pfalmift  fays,  Ihe-wtt- 
ked  plottetb  egainflr  the  ju(i,  and  wicked  men,  they  are  of 
thetr  Father  the  Devil,  they  do  as  he  does,  and  he  fetteth 
them  on ;  they  are  tor  bringing  mifchievous  Devices  to 
pals ;  they  are  tor  Prifons,  Exiles,  Fire  and  Faggot,  any 
ihing  that  deliroys :  This  is  the  Devil's  Work,  He  goes 
ahottt  jetking  "whom  be  may  devour^  and  that  as  to  the  Body 
and  Outward  Man,  as  well  as  the  Soul.  On  the  contrary 
the  Holy  Angels  are  for  preferving,  for  faving  and  keep- 
ing harmlefs,  and  are  very  bufie  this  way.  When  the 
King  of  ^yria  lint  an  Army  to  take  the  Prophet  Elijlia, 
and  they  b^leaguer'd  the  City  in  which  he  was,  the  Pro- 
phet's Servant  was  quite  difmay'd,  and  cried  out,  AIm 
2  Kin.  6.  15-  Mafier.  "what  fiiaU  we  do  ?  But  they  had  tliCre  a  llrorg 
guard  of  Angels  about  them,  which  the  Servant  could  not 
V.  1 5.  (ee.  Fear  not  ((ays  Elifha)  there  are  wore  "With  us  than  are 
again  ft  m  :  and  he  grayed  God,  and  his  Servant  s  eyes  were 
openedj  and  he  jaw,  and  was  fat u fed.  The  Angels  were 
about  them  before,  tho'  the  Servant  (aw  it  not  till  then. 
God  does  not  let  us  fee  our  Heavenly  Keepers^  but  they  are 
about  us  ftill. 

They  keep  us  from  Contagious  Difeafes^  and  other  Sick- 
neffes  and  bodily  Harms.  Perule  the  Promife,  There 
jhall  no  evtl  bcfal  thee,  neither  pjall  any  plague  come  ntgh  thy 
dwelling  *,  For  be  ffjall  give  his  yin^els  charge  ovir  thee 
to  keep  thee  in  all  thy  ways^  they  jJjall  bear  up  tn  thetr  hands, 
itafi  thou  dafl]  thy  faot  againH  aftone^  Pf  91.  ro,  ii,  12. 

When 


their  KttHre,  Office^  af7d  MirrJJry.  i^^ 

When  any  Peihhntial  Difeafes  r-i^e,  how  iearfiil  are 
men  ?  U'hen  the  Vlngue^  or  but  rhe  Small  PoXy  or  a  djn 
gerous  Ftver  is  abroad  in  the  Town,  mc:n  are  alVc^id  to 
wa'k  the  Streets,  or  come  ne;ir  the  Houlcj  where  any  ate 
Tick  :  IjUt  there  would  be  lels  fear,  it  men  were  lenlibla 
of  the  Angels  Care,  and  that 'tis  imployed  this  way,  in 
keepinc^  off  Sickneflcs,  yea  and  in  curing  of  them  toc^ 
as  ini!ced  it  is. 

DvVils  hAve  a  hand  in  bringing  Difeafes  on  men,  as  is 
evident  in  Join's  Cale,  and   Angels  ate  at  work   to   keep 
them  off,  and  remove  them.     'Twas  an  An^ei  IHried  the 
Waters   of   Bethcfda,    and   made  them 
healing.     There  be   (^lays  a   Learned         fi«c-f»^  fpeiking  or  :r.e  Waters  of 

man)  many  Waters   and  other  things  ^'!^l^l^h^'!T  ^^''^''^'  ''^"'' 

,       \                  !»•       xf            ■       L  e^  res  oiLC  Jd  Unanduni  corpora  v!r- 

that  have  an   healing  Virtue  in  them,  tutem  habent,  fed  dum  pcrpctua 

which  is  not  wondered  a:,  when  com-  iJlis  e.i  virtus  adeit,  5cc.  deilit  elie 

mon,  but    all  pious  men  acknowledge,  admirationi:    Sed    pii    hujufmodi 

that  ^is  tl)e  gift  of  a  good  God,  and     '^r' ffr  'T'^f^.l  '^'^"1'  ^'" 
the    motion    of    the    holv    Angels,  as     brum,  non  minus  quara  hujus  Ud 
well  as  in  that  Pool  oi  Betbefda.     Q^nc     commotio. 
^uid  t/pttm  faltitare  efi  opus  Angehrum. 

Many  other  Evils  belides  Sicknelfes  men  are  obnoxious 
to,  Wounds,  Bruifes,  broken  Bones,  and  a  thouland  di(- 
afters  by  wild  Bealls,  Fire,  Storms  and  Tempelh,  Thun- 
ders and  Lightning,  and  Prefervations  and  Deliverances 
from  thefeare  the  effcids  of  the  Angels  Care.  There  jh all 
no  evil  htfal  thee,  (o  runs  the  Promife.  The  Angels  have 
Power  over  the  Elements,  and  all  corporeal  things  both 
animate  and  inanim:>te.  Storms  and  Tempefts  and  Fire 
make  great  delfrudion  (ometimes,  and  there  are  dread- 
ful effeds  of  ThunJer  and  Lightnings  Angels  can  caufe 
theie,  and  can  kei^p  men  from  being  hurt  by  them. 
They  kept  the  Fire  from  touching  Shadracb,  Altjhach,  and  ^^^i.  2.  c\\  6. 
Ahidnego,  and  tl»e  Lions  trom  hurting  Daniel,  And  we 
I'Qld  o^  Jour  Angels  ftanding  on  the  fcur  corners  of  the  Earthy  Rev.  7.  i,  2,'^, 
that  Lad  fewer  to  hold  the  four  l^Unds  of  the  Earth,  that  they 
jljjuld  n:>:  blow  on  tht  Earth  or  on  the  Sea^  nor  m  any  tree^  nor 
hurt  the  Earth. 

Moreover  much  tliere  is  th^t  men  f.^fFer  one  from  ano- 
ther, and  more  that  they  wo  »ld  fullbr  if  ic  were  not  pre- 
vented 


>^^  A  Difcourfe  of  Angels^ 

vented  by  thefe  beneficient  Spirits.     Angels  do  much  in 

p  eferving  menf  om.,  and  in  delivering  out  of  the  hands 

(it  OpprelTors,  and    Deftroyers,  but  more  elpeci^lly   in 

hiding  the  laithful  Servants  ofGod^  when  they  are  hunted 

after  by  Perfecutors,  and  in  delivering  them  out  of  their 

hands. 

Aa5$.  19-  An  Ange!  of  the  Lord   opened   the   Prifon  doors  and 

brought   forth  the  Apoflle  that  had  been  fliut  up  there. 

A^s  12.  6.1  ^^^^^  ^^s  a  (econd  time   in   Prifon,  and   in    Fettefs  too, 

lo,  'and  an  Angel  came,  and  fet  him  free.     Hn  fetters  fell  off\ 

and  when  be    came  to   the  I<-on  ga:e  of  the  City  it  cpened  to 

htm. 

The  Hiftory  of  Grinaus  (related  before)  is  very  won- 
derful, and  we  have  another  as  much  to  our  prefent  pur- 
pofe,  of  a  good  man,  who  when  he  viyas  Ibught  after  by 
hisPerfecutofs,  crepe  into  a  dark  hole  in  the  Houfe  to  hide 
himfelf,  and  afToon  as  he  was  got  in,  a  Sfider  drew  a 
Web  over  the  mouth  of  the  hole :  When  the  Se.irchers 
came,  one  of  them  would  have  looked  in  there  for  the 
man,  where  indeed  he  was,  but  the  other  obferving  that 
there  was  a  Spider's  Web  over  the  hole,  concluded  he 
could  not  be  there,  and  therefore  they  ceafed  their  Search. 
What  an  Artifice  of  the  good  Man's  Angehguardian  was 
this  to  preferve  him?  Tho'  Perfecutors  are  crafty  as  well 
as  cruel,  yet  our  keepers  are  more  cunning  than  they, 
and  can  out-wit  thenu 


B 


SECT.    IV. 

U  T  here  it  will  be  objeded.     Whatever  you   fay 

Experience  aflfures  us,  that  many  difaders  do  befal 

God's  own  People,  yea  as  many  befal  them  as  other  men  : 
There  feems  to  be  no  difference,  or  if  any,  the  beft  men 
are  wont  to  be  the  greateft  Sufferers :  And  they  fuffer 
fometimes  when  they  are  in  fuch  ways  as  the  Piomife  is 
they  fhall  be  kept  in,  by  the  Angels. 

To  this  I  anfwer,  i.  It  ought  not  to  feem  flrange  to 
any,  that  Difaffers  do  befal  good  men  as  often  as  others, 
and  that  they  are  as  great  or  greater  Sufferers,  notwith- 
ftanding  the  Care  that  Angels  have  of  them,  according 

to 


ret.  4-1?. 


their  Nature^  Office  and  Minijiry.  i  ^7 

to  our  SuppoHtion  :  For  there  are  good  reafons  hereof. 
I.  Good  men  have  more  enemies  in  the  World  than 
others  have,  and  fuch  as  are  more  lull  oi  Rage  and  Fury, 
being  fee  on  by  the  Devil,  who  alio  harech  them  more 
than  he  does  others.  2.  God  chules  out  them  (bme  to 
be  as  his  Champions,  and  calleth  them  torch  into  the 
Field  to  encounter  wi(h  the  ll.^geand  Fury  oithe  World, 
that  he  may  be  glorified  by  their  Fai(h,  and  Patience., 
and  Condancy  in  fuflering :  So  that  fuch  Sufferings  of 
theirs  are  not  ro  be  cflimned  any  part  of  their  Infe- 
licity, but  their  Glory  and  their  Crown.  Rtjoice  (lays 
the  Apoflle  Veter)  in  as  much  as  ye  are  partakers  of  Cbrtfi's  J  V 
[ufftrings^  that  when  hit  glory  fliall  be  rtveakd,  ye  may  be  glad 
VJtth  exceeding  joy.  If  ye  be  repnacbcd  for  the  name  of  Chnft 
happy  are  ye  J  for  the  Spiitt  of  Glory  and  of  Godrefleth  upon 
ycu. 

2.  God  promifes  Protedion  from  bodily  Sufferings  al- 
way  with  Relervacion  of  Liberty  to  himfelf,  when  'tis 
for  his  own  Glory,  and  his  Peoples  good,  to  permit  them 
to  be  afHided.  Now  there  are  times  when  'tis  rnolf  far 
God's  Glory  that  his  People  fhould  fufFer,  and  then  his 
Angels  have  Inftrudions  10  give  way  to  jr.  When  our 
Saviours  time  for  fufiering  was  come,  he  iiys  he  could 
have  prayed  to  l.is  Father,  and  he  would  have  given  him 
Legions  of  Angeh,  to  keep  him  out  of  his  enemies  hands, 
but  then  he  would  not  becaufe  his  time  was  come  to  glo- 
rify God  by  (uffcring.  The  Angels  minilired  to  him  at 
other  times,  as  a  Guard,  but  now  he  would  not  have 
them  fo  CO  do. 

;.  Tho' fome  Diiaflers  befal  good  men,  and  they  fuffer 
many  things  by  the  hands  of  their  Perlecurors,  yet  they 
may  be  preferved  by  the  Angels  care,  from  many  oihcis 
tha:  they  are  obnoxious  to.  No  man  cm  think  how 
many  unfeen  dangers  we  walk  tnro' every  day,  and  be- 
caufe we  fee  not  our  dangers,  we  obferve  not  our  Pic- 
lirvations  and  Deliverances. 

4  When  Angels  do  not  keep  off  Evils,  they  may  much 
mitigate  them,  and  fupport  under  them,  and  fo  they  do. 
Their  bufine^  is  not  only  to  keep  God's  People  from 
trouble,  but  in    ir.     And  God  promiii?  tn.e  one  as  well 

as 


1^8  A  Difiourfe  of  Angds^ 

as  the  other.  SeeJ/^.  4;.2.  Uhenthcufa£efl  through  tie  Waters, 
I  will  be  with  tbee^  and  thro*  the  rivers  thty  full  nrA  over^ 
flow  thee^  when  thou  walkejt  thro'  the  Fire  thoufljah  not  be  burnt ^ 
&c.  By  Water  and  Fire,  he  means  all  kind  of  rroLibbs, 
and  he  keeps  the  faiclitul  man  from  being  (wallowed  up 
Jer.  go.  ir.  of  them.  1  will  correal  thee  in  meafure  (ra\s  the  Lord)  and 
will  not  leave  thee  altc^itkcr  u?ij)ump)cd.  Angels  keep  us  up 
in  Affliction,  as  well  as  from  ir. 

y.  God's  People  do  not  alway  keep  in  their  way,  and 
when  they  are  out  of  their  way,  evil  may  befaUhem, 
they  have  not  a  Promife  of  the  iame  Proted:ion.  You 
know  the  Promife  is  limited.  He  jliall  give  his  Angels 
charge  over  thee  to  keep  thee  in  all  thy  ways.  When  ttiou 
art  in  the  way  of  thy  general  Calling,  and  of  thy  f  articular 
Callings  thou  art  in  thy  ways -^  But  when  rhou  art  raking 
any  irregular  Courfe,  this  Promife  belongs  not  to  thee. 
The  Devil  left  out  this  Claufe  when  he  tempted  C/j>n/7, 
to  throw  himfelf  down  from  the  Pinnacle  of  the  Temple, 
But  Chnjt  eaftly  difcovered  the  Fraud,  and  Anfwcr?,  It  u 
written.  Thou  (halt  not  tempt  the  Lord  thy  God,  Chrtfi  knew 
that  wilfully  to  expofe  himfelf  to  hurt,  would  have  been  a 
tempting  of  God,  and  no  Promife  of  Angels  Protection 
is  made  to  fuch  as  take  (uch  an  irregular  Courfe. 

If  it  do  happen  ("as  fometimes  it  may)  that  a  faithful 
Servant  of  God,  does  fuffer  while  he  is  in  his  way,  and  ih 
in  the  Angels  hands,  it  is  that  he  may  be  tried,  exercifed, 
and  made  better  thereby.  He  (hall  certainly  be  a  real 
gainer  by  it.  The  Nurle  let  the  Child  fall  a  little  fome- 
times to  make  it  more  wary.  Wherefore  we  might  eafe 
our  felves  of  our  Cares,  and  Fears,  if  we  wq\q  well  pro- 
vided with  Anfwers  to  Mr.  Dods  two  Q^ieftions  (as  one 
fays)  Who  ami  ?  What  do  I?  If  thou  canft  well  anfwer 
thefe  Two  Queflions,  thou  art  fafe.  Am  I  a  Child  of 
God  ?  And  am  1  in  my  way  ?  If  fo,  thou  haft  Potent 
Watchful  Keepers  alway  about  thee. 


SECT. 


their  Nature^  Office  and  Minijiry,  1 5p 

SECT.     V. 

BUT  here  you  will  ask  mc,  What  is  that  which  Angds 
are  went  to  do^  in  order  to  the  frefervatton  and  dthver- 
ame  of  God's  People?  Mow  do  they  work,  in  wh.at  way, 
and  by  what  means  ? 

I  anfver,  Several  ways  Angels  have  to  preferve  and  to 
dsHver  them  from  evil  intended  ag-iinfl  them.  Some- 
times by  giving  them  fecret  norice  before  hand,  fome- 
timesby  making  their  enemies  for beaiProfcciu ion  ofthem. 

I.  They  fometimes  gives  f  xret  notice  to  God's  People 
of  what  evil  is  intended  .gainft  them,  by  which  means 
they  can  the  better  provide.-  for  their  own  Safety.  Pra- 
piofiitud  fr^errjumtw.  One  that  ii  forewarn'd  is  fore-armed. 
Many  mifchiefs  might  eafily  be  prevented,  if  we  could 
but  forefcetheii).  If  a  Mankriew  when  his  Houfe  would 
be  broken  up,  he  could  eafiy  get  him  a  Guard,  that 
Ihouid  m^fter  the  Thieves.  Now  Angels  ouen  give  God's 
people  notice  before-hand  of  ^heir  danger,  and  this  they 
do  either  immediately  by  ihemfelves,  or  mediately  by 
fome  men  or  other,  that  are  privy  to  it. 

They  give  notice  and  warning  immediately  by  them- 
felves,  as  an  Angel  did  to  Jofeph,  acquainting  him  with 
Hircd\  Intention  to  kill  the  Blefled  Babe  Jefus,  and  ad- 
villnghim  to  fly  with  the  Child  into  £g;;r.  'Tis  very  ^^f*  2- '3- 
rarely  that  Angels  do  now  give  vvirning  (o,  in  Dreams, 
or  Appariiions,  yet  fometimes  they  do.  An  Angel  ap- 
peared to  Melan^hon,  and  gave  notice  that  the  Soidieis 
were  coming  to  fjarch  for  Grjnaus,  and  wifh'd  him  pre- 
fently  to  be  gone,  as  was  norcd  before.  And  when  they 
do  not  appear,  yet  they  do  fufficiently  difclofe  mifchie- 
vous  DeHgns,  or  imminent  Dangers,  and  that  by  inwaid 
Suggeltions  and  Impreffions  of  Fear.  Someiimes  Perfons 
have  thoughts  come  into  their  minds,  and  Fears  and  Jea- 
loufics  arile  in  them  they  know  not  how,  nor  v;hy  per- 
haps. They  can  fee  no  ground  for  them,  and  ycttliey 
cannot  be  fatisfied,  to  ftay  ((uppofej  in  llich  a  place,  to 
go  fuch  a  Journey,  or  (he  like.  Thefe  are  often  fecret 
hint?,  and  whifpeis  of  Angels,  in  order  to  the  avoiding 

Z  fome 


I  JO  ^  Difconrfe  of  Angels^ 

fome  imminent  danger  that  men  are  in.  As  when  that 
Man's  Daughter  was  fo  earneft  for  going  to  Bed  fooner 
than  ordinary^  and  when  all  were  gone  to  their  Cham- 
bers that  part  of  the  Houf;;  where  they  were  befo;e,  fell 
down,  and  would  have  fl.iin  them  all,  if  they  had  liaij 
longer  there,  as  I  related  before :  This  was  a  warning 
from  an  Angel.  Tiius  do  Angels  more  immediately  give 
notice  of  dangers.  Sometimes  they  do  it  by  (ome  Perfon 
or  other,  that  is  either  concerned  in,  or  at  kali  privy  to 
what  mifchief  is  intended.  In  the  dilcoverv  of  the  late 
horrid  Fcfi^)  Plot,  there  were  Ibme  (you  know)  concerned 
in  ic,  char  were  (o  troubled  in  mind,  that  they  could  not 
be  quiet  till  they  had  made  it  known.  God  grant  the 
dilcoverv  of  it  may  be  duly  improved,  and  we  not  be- 
come a  Prey  to  the  bloody  F^;>//jnotvvithffanding.  And 
in  the  dilcove  y  ni  the  PowJer- Plot ^  there  was  one  writ  a 
letter  to  his  Fiend,  to  prevent  his  danger  (not  intend- 
ing to  difclofe  the  Treafon)  and  by  occafion  of  that  Let- 
ter, fearch  being  made,  the  Deviiifh  Projccft  was  tbt:nd 
Ads  23.  i5.  out,  and  prevented.  Paul  was  preferved  by  his  Kinfmans 
coming  by  accident,  to  know  the  defign  the  Jews  had 
to  take  a^ay  his  Life. 

By  fuch  means  and  ways  as  thefe  great  dangers,  other- 
wife  unavoidable,  have  been  difcovered  and  fo  prevented, 
and  not  without  the  Care  and  Augency  of  Go^^s  holy 
Angels,  who  are  appointed  to  be  Guardians  of  his 
People. 

:>/>,  Sometimes  Angels  p^-eferve  God's  People  from 
fuffering,  and  deliver  them  out  of  ir,  by  checking,  re- 
training and  difiMing  their  Perfecutors.  This  thi  An- 
gels do  fometimes  by  diverting  them,  as  they  did  Saul, 
when  he  was  purfuing  Dauid:  They  iHrred  up  the  l^hi- 
liHives  cc  'nvade  the  Land,  and  fo  Saul  could  follow 
David  no  longer,  he  had  other  Fift  to  fv.  When  the 
men  oi  Sodom  csme  to  Lor's  houfc  to  abuic  him  and  the 
Strangers  he  held  entertained^  an  Angjl  ftruck  them  wiih 
Gen.  19.  10,  Blindness,  thu  ihey  could  not  find  tlie  Door.  Here  fuch 
,1.  '  'a  check  was  given  the  men,  that  they  were  difcouraged 

from  proceeding  any  further  in  their  brud/h  Rage. 

When 


their  NaUtrCj  Office,  and  Minijlry.  1 7 1 

When  i\\tSjriani  befieged  Samaria^  they  were  made  to 
hear  fuch  a  noife  of  Chariots  and  Horfes  in  the  Nip,ht,  as  -  Kings  6  6. 
made  them  all  run  away,  and  the  City  v/as  delivered. 
Angels  (as  has  been  (hewed)  have  Power  on  mens  out- 
ward Senfes,  yea  and  upon  the  Imagination  aJfo,  (b  as 
they  can  infuuate  and  delude  men,  and  fo  they  often  do 
the  Churches  enemies.  Sometiriies  they  execute  the  judg- 
ments of  God  on  Perfecutors,  and  cut  off  fuch  as  are 
moft  hot,  and  fierce.  Herod  w^i  a  moll  cruel  Perfecu- 
tor,  and  Itrerched  out  his  hand  to  vex  the  Church :  He 
had  put  James  to  dcM\\  and  imprilbned  Vetey,  with  an 
intent  to  deal  in  like  manne"  with  him  nUo  :  and  God 
knows  what  havock  he  would  have  m^de  if  he  had  baen 
let  alone:  But  God  would  not  iufTcr  hi  n  an)  longer, 
and  it  is  faid,  an  Angel  oftb.:  Lord  jt^^ote  htm,  A6ts  12.  2;. 

When  Sennacberih  iav  Sicge  ag:»inft  Jtrt^filem^  an  Angei  ^Klngs  19.35. 
of  the  Lord  defeated  ins  Army,  and  in  one  Night  flew 
of  his  men  one  hundred  fourfcore  ai?d  five  ThouC^nd. 
Thus  do  the  Angels  prelerve  God's  People  from,  and  de- 
liver them  out  of  trouble. 

SECT.    VI. 

BUT  there  is  fomewhtt  that  is  to  be  objedvd  againft 
both  thofe  ways  of  Angels  preferving  anu  delivering 
God's  People. 

Againft  the  former  which  is  fuppofed  to  be  by  r'ifco- 
veiing  their  danger  to  them  beforehand  ;  This  may  feem 
to  be  more  than  Angels  can  do.  Do  Angels  knovv  vhings 
that  are  to  come,  fo  as  to  be  able  to  give  notice  of  them 
before-hand  ?  Does  not  God  challenge  this  Power  as  his 
own  peculiar  ?  7/^.41.2:5.  Shew/  the  things  to  come^  th^t 
ue  may  know  that  ye  are  Gods.  None  but  God  (it  fuems) 
can  tell  what  is  to  come  hereafter. 

To  this  I  anfwer,  None  but  God  can  tell  all  things 
that  are  to  come,  but  there  are  fome  things  to  come  that 
men  of  a  very  ordinary  reach  can  foretell.  Every  one 
can  foretell'that  to  Morrow  the  Sun  will  rife  at  fjch  an 
Hour,  and  in  fuch  a  part  of  the  Heaven.  An  AFlronower 
by  his  greater  Knowledge,  can  tell  the  very  Day  and 

Z  2  Hour 


172  A  DtjcoHYje  of  Afigels^ 

Hour  when  there  will  be  an  EcUpfe  of  the  Sun,  or  Moon. 
The  necefTary  Caufes  of  thefe  are  in  being,  and  known, 
and  therefore  they  may  be  foretold. 

Such  as  are  privy  to  a  (ecret  Plot  or  Defign,  and  are 
acquainted  with  all  Tranfadions  about  it,  can  rell  before- 
hand when  'twill  be  fet  on  foot.  Men  of  great  infighc  in- 
to Nature,  and  the  Affairs  of  the  World,  can  forefee, 
and  foretell  many  things  that  are  perte(5t  Secrets  to 
others. 

Now  the  BlfciTed  Angels  having  a  moft  perfect  Know- 
ledge of  Nature,  and  of  all  that  is  done  in  this  vifible 
World,  they  can  foretell  more  things  than  the  wifeft  and 
moff  knowing  Men  cin. 

Somewhat  has  been  difcourfed  before  of  the  Angels 
Knowledge.  They  cannot  certamly  tell  what  is  in  the 
Heart  of  a  Man,  or  what  he  intends,  it  he  have  by  no 
Adion,  Word,  or  S'gn,  difclofed  it,  Andfo  they  cannot 
foretell  things  that  are  meerly  contingent,  and  depend- 
ing on  the  Free-will  of  Man,  or  Plc.afare  of  God.     But 

1.  Whatever  things  h.ive  necefTary  Caufes  in  being, 
the  Angels,  by  their  natural  Sagacity,  can  fr.'efee,  and 
ft)  foretell. 

2.  Whatever  Defigns  are  on  foot,  and  Men  do  dif- 
courfe  about  them,  and  make  P/epjrat'ons  for  the  per- 
fecting of  them,  (tho' they  manage  this  with  all  poflible 
Privacy)  the  Angels  knovi^  all  this,  and  can  tell  what  men 
are  about  to  ^o  before-hand.  Angels  are  in  fecrei  Cabals^ 
and  Councils,  and  know  wh^t  is  agitated  there,  and  can 
give  Intelligence  thereof  The  King  of  Syria  complain'd 
of  his  Coarturs,  and  'bought  that  l.nie  of  them  had  be- 
trayed his  Counfels  to  the  King  onjrael;  But  there  was 
no  need  of  that,  the  Ang.ls  that  knew  ali  the  Refolves  of 
his  Council,  could  acquaint  the  Prophet  with  them,  and 
he  the  King  oH/raeL  And  fo  it  was,  as  one  of  the  King 
of  iS^n^'s  Servanrs  truly    informs  him.     Eltflja  tbe  Prophet 

2  King.  6. 12.  that  is  in  Ijraely  tclletb  the  King  of  Jfratl  the  wor^s  that  thou 
fpeakeB  m  the  Bedchamber, 

;.  Whatever  Angels  have  Infli unions  from  God  to 
effect,  that  they  can  foretell.    The  Devil  could  tell  Saul^ 

that 


their  Nature^  Office  atid  Minijiry.  173 

that  lie  and  his  Sons  fhould  be  fl.iin  the  next  day  in  Battel, 
and  chat  his  Army  (hould  be  defea-ed,  i  Saw.  28.  19.  Tis 
very  like  the  Devil  had  leave  of  God  to  be  an  Inftrumenc 
in  cffedirg  this,  and  lb  he  could  give  notice  of  it  before- 
hand :  why  lb  can  good  Angels  give  notice  of  any  luch 
things  as  they  are  i^ppointcd  to  tfTetH:. 

The  Woman  that  had  a  Spirit  oi  Div'tnjtiofiy  brought  in 
her  Mafters  much  Gain  by  ttjreteliing  things,  Acfs  16. 16. 
Angels  Knowledg  is.  no  doubr,  as  great  as  the  Devils. 

This  in  anllver  to  what  may  be  objeded  againft  thefirft 
way  oiAngeU  pref^rving  God's  People. 

SECT.    VIL 

AGainft  the  latter,  which  is  by  cutting  off  their  Ene- 
mies, it  may  be  objeded.  That  it  (sems  not  to  be 
the  proper  Work  of  good  Angels  to  deftroy  and  cut  off 
Men.  Some  chufe  to  fay,  That  Angels  are  lent  to  be  In- 
ftrumcncs  of  Good  to  Men,  but  the  In- 

ftruments  by  t^^hich  Evi's  are  inaid.^d,  are      /"^f  ^^  ^^"f  ^f'  ^.^^^'^ 
t     ^^     'X     ^  ^     A     \^         L-    I      !_•  ,j      ad  falutem,    nialos  ad  exitium. 

the  Devils.     And  they  think  this  prov'd     p^^^  ^yf^yf' 

Luke  \o.  If),   where    Serpents    and    Scor-  Exiftimo  quicquid  menti  aut 

pions,  and  whatever  elle  is  noxious  and  corpori  accidit  adverfi,  id  cUc 

hurtful  to  Man,  is  calfd,  The  Tower  of  the  ^^^.n^^^fonem  per  Angelos  malos: 

^                       I      T^     -1       r  quicquidulpumfalutarecuopus 

I.nemy,  t,e.  the  Devil  5   Igrjeyoupwerto  Angdorum.  Bnccr. 

tread  on  Serpents  and  Scorpions^  and  over  all 
the  power  of  the  Enemy:  Therefore  fuch  hurtful  things^  pro- 
perly belong  to  the  Ereiiy?  the  Devil,  as  God's  Executio- 
ner, that  with  them  he  may  affli6l  men  :  And  he  is  faid 
to  have  the  power  ofDeatb^  Heb  2.  14.  that  is,  as  being  the 
Executioner  oftt,  wherefo  c  the  Hebrews  call  the  Devil  Sa- 
njaely  and  the  Angel  of  Death. 

To  this  I  anlwcr^,  It  is  evident  in  the  Word  of  God, 
that  God  executes  his  Judgi;;ents  on  men  both  by  good 
and  evil  Angels,  and  not  by  evil  Angels  only.  David 
praying  aga".n{(  rl  e  Ene^riies  f>l  .'jc  Church,  U)s,  Let  them 
be  as  Chaff  btfore  the  Wtndy  and  I'  the  Angel  of  the  Lord  feat-  ^^J^-  55-  5j  <^^ 
ter  thim.  Let  thtir  way  be  dark  \4fltppery,  and  let  the  An- 
gel of  the  L.rd  per/rcttie  them,  ^'his  foim  ot  exp.iiliGn 
feems  to  import,  that  God^s  bkued  Angels  are  ordinary 

In- 


1  j^  A  Difcourfe  of  Angels y 

Inftruments  in  punifhing  the  Churches  Enemies.  'Tis 
true,  the  Pfalmilt  fpeaking  of  the  Plagues  that  were 
brought  on  the  Egyptians^  fays,  God  caft  upon  tbem  tbefiercc' 

VUl  78.  4p.  wf/  ^/  bis  anger y  &c.  by  fcndmg  evil  Avgels  aworg  tbem. 
So  we  read  the  Text  ^  but  learned  Cnmero  thinks  ic  Ihould 
not  be  read,  evil  Angehy  but  tbc  evtl  of  Angels.  CD^^I ,  /.  e. 
Evil  is  not  an  AdjecSive^  but  a  Subftanrive,  for  O^O  is  in 
Regtmme^  and  therefore  ihould  be  renderM  tbe  Evil  of  An- 
gels 5  that  is,  fuch  Evil  as  Angels  were  imploy'd  in  afflid- 
ing.  It  cannot  well  be  denied,  but  that  the  firfl.born  of 
the  Egyptians  were  flain  by  a  good  Angel,  for  'tis  (aid,  He 

Exod.  12. 23.fpar"d  the  Ifraelttes,  and  palled  over  their  Hcufcs.     And 

. ,    ,  ^      ,       were  they  nor  good  Aneels  that  bronght 

Nee  vcrot^ntumpcr  Angelos      ^  r  n    >  j    1  in      T.  9   n 

malos  tanquam  carnifi.cs  fuos  ^'^  OMKoiSedom,  and  then  defiroy'd  it  > 
(quod  quidjm  o.inimant)  exe-  And  the  Plagues  that  are  to  come  upon 
quitur  poen.'.s  fcelerum  humano-  Antichrift^  are  they  not  fpoken  of  as  effsds 
rum,  fed  etiam  per  bonos  non-  ^f  j^g  yjoig  vi-hich  the  Anpels  are  to  pour 
t^unquam  exercet  ^udicmjua.^^^^       ^^^  ,     Therefore  it  is  not  unufual  for  God 

to  imploy  good  Angels  in  executing  of  his 
Judgments ;  nor  is  there  any  thing  in  their  Nature  or  Of- 
fice that  fliould  hinder  this :  For  iho'  they  are  (  'tis  ac- 
knowledg'd)  Minifters  of  Good,  fo  this  is  for  Good  (viz..) 
for  the  Church,  ffor  whofe  fakes  efpecially  Angels  are  fenc 
forth  J  that  the  Enemies  thereof  fhould  be  checked,  and, 
when  they  prove  implacable,  be  cut  off.  Such  as  have 
the  care  of  Families  or  Kingdoms,  it  belongs  to  them  not 
only  to  cherifh,  proted,  and  make  much  of  fjch  as  do 
well,  but  to  reftrain^  chaftife,  and  punifh  fuch  as  are  dif- 
ordeily. 

SECT.  viir. 

AN  D  now,  while  we  are  upon  the  Angels  being  im- 
ploy'd  OS  Executioners  of  God's  Judgments  on  men, 
it  will  not  be  amifs  yet  further  to  enquire,  H^ctber  thty  are 
wade  uje  of  in  affljttifjg  GoSs  own  People,  as  well  as  in  punijliing 
tbe  wicked,  h  feem's  not  well  conliOin?,  with  the  love  An- 
gels bear  to  good  men,  and  their  Office,  which  is  to' be 
Minilters  of  Good  to  fuch^   for  them  to  be  imploy'd  in 

caufing 


their  Natnre^  Office ^  and Minijity.  175 

caufing  their  Sorro'-v  and  Grief.     Punifhing  oi  good  men 
(eenis  a  Work  fictcr  tor  Devils  tlian  tor  good  Angels. 

To  this  I  anlwer,  Angels  are  fometimes  imploy'd  in 
aflli<^ing  and  pnmlhing  God's  own  faichtul  Servan:f.  It 
was  an  Ange".  oi  the  Lord  that  met  Mojts  in  the  Inn,  and  e^^^^j  ,^ 
would  have  llain  hin),  for  neglecting  to  circumciie  his 
Child.  Ic  was  an  Angel  that  punilh'd  Davids  Sin^  in  num-  2  Sam.  24. 
bring  -he  People,  anU  that  brought  that  Peltilence  that 
dcflroy'd  luch  muhiiudes.  It  was  an  holy  Angel  oi  God 
that  (more  Zecbary^  Join  the  Bapti/l^s  Father,  wich  Dumb- 
nefs  for  hi^  Unbelief.  Luke  r. 

Several  Infhnces  of  good  men  chafliz'd  bv  Angels  Ec- 
cUfiafticair  Hillory  aftords  us,  there  is  no  need  to  produce 
them. 

'Tis  frue,  they  are  not  alway  imploy'd  :  Devils  fome- 
times ciijlid  God's  PeopK,  and  they  have  a  great  mind  to 
be  on  \iv:\\  Wor.^.     Saran  ask'd  leave  of  God  to  sfflid:  '^ob^ 
and  he  hid  liberty  to  do  if :  And  Chrift  cells  his  Ap-Kcles, 
Satan  bad  rlejircd  to  "wirmow  them,    to  fift   them  Oi        heat^ 
Luke  22    51.  Vaul  had  a  nujjenger  of  Satan   to  buffet  him.  2  Cor.  12.  j. 
And  th;   Church  oF  Smyrna  is  toid,  Thjt  the  Devil  jhould 
ca[i  jomc  of  them  into  Vrtlon.     Tne  nv.aninR  "^  not,  rhat  he^^^^-  ^'  ^^• 
ftoiild  do  ic  immediaicly,  butby  Peilecutoiaihat  helhould 
fet  on.  and  therefore  he  is  laid  to  do  it :  Arc*  ff  n^^riaieshe 
does  arHid  them   more  immediarely  ;  he  ciid  Job   both 
ways.    This  cannot  be  denied,  yet  Devils  have  not  Vmi 
power  over  good  men,  that  they  have  over  othe'S.     We  i  cor.  5.  $. 
read  of  certain  contumacious  and  obUin<^(e  Singers,  iiiar  i  Tim.  1.20. 
were  to  be  deliver'd  unto  Satan  ^  (bme  think  rhar  fuch  ?.s 
were  then  delivered  to  Srtan  were  ordio^rii>  vey  d  by  him 
with  grievous  Pains  and  Dileafes,    and  thar  the  power  of 
delivering  men  thus  to  Satan  was  an  ex:r,iord:nary  Po'ver 
whic!^  the  Church  then  had  and  exercised  on  fuch  as  were 
excor.imunicated,  and  was  for  the  reltraint  o^  contuma- 
cious Perfons,  wiiile  (here  were  no  Chiidian  Magillraces 
CO  relirain  and  puniih  them.     B^'t  if  nothing  be  meant  by- 
delivering  to  Satan,  but  Excommuntc-nioa  it  (elf  (as others 
think)  yet  the  Phrafe  mnft  nereis  imp'-'t  thus  much, i;/?;,. 
That  Perfons  cad  out  of  the  Church,  or  meriting  ir,  arc 
more  under  the  power  oi  Satan  \.\\m  fuch  as  continue  in 

its 


1^5  A  Difcourfe  of  Angel Jy 

its  fellowfhip,  and  walk  orderly  in  it.  Wherefore,  tho' 
gooii  men  may  by  the  operation  of  the  Devil  be  afflided, 
yet  they  are  not  (o  much  under  his  power  as  Ibme  others 
are,  they  are  not  delivered  to  him.  This  by  the  by. 
But  to  return  •,  Tho'  Devils  have  often  an  hand  in  affl'd- 
ing  God's  People^  yet  it  is  true  alfo,  that  Angels  are  very 
ordinarily  imploy'd  in  chaOeningofihem. 

For  any  one  to  go  about  to  determine  when,  and  what 
Affl]<5lions  come  by  Devils,  what  by  Angels,  would  be  a 
very  great  Prefumption  :  Only  this  is  certain,  God  makes 
ufe  of  both,  in  punifhing  both  good  and  bad  men. 

2.  It  is  no  way  inconfiftent  with  that  tender  Love  that 
Angels  bear  to  good  men,  for  them  to  ch^^ftife  them  fome- 
times.  Parents  dearly  love  their  Children,  and  yet  will 
(bundly  whip  them  when  there  is  caufe.    And  the  Apoflle 

Heb.  12.5.  ^ays,  Whom  the  Lord  loveth  he  chafieneth^  and  jcourgeth  e^very 
Ion  whom  he  recei'vtth.  God  loves  his  Children  betf^er  than 
Angels  do,  and  if  afflicting  confilts  with  God's  Love,  it 
does  with  Angels  Love  too. 

3.  That  Angels  are  imploy'd  in  chaftening,  is,  I  count, 
matter  of  fingular  comfort  and  encouragement  ♦,  for  if  a 
man  muft  fuffer,  he  would  rather  chufe  to  fufFer  by  the 
hands  of  a  friendly  and  good  perfon,  than  by  the  hands  of 
a  cruel  Enemy.  You  know  how  Va^oid  reiolves  the  cafe : 
Let  me  fall  into  the  hand  of  the  Lord,  (for  his  Mercies  are 
great)  and  let  me  not  fall  into  the  hand  of  men.  Why  ? 
Men  have  their  Paffiins,  that  are  apt  to  tranfport  them  in- 
to unmeet  Severity^  and  m;^kethem  to  become  cruel,  in- 

Jcr.  50.  II.     ftead  of  being  juli-  ,•  but  God,  when  he  puniflies  his  Peo- 
ple,  it  is  in  me^fure^  and  for  their  good  and  profit ,  that  they 
Hcb.  12.  10.    f^ay  h  partakers  of  hts  holwefi      Hath  hejfmtten  htm  (lays  the 
Prophet)  as  he  [mote  thofe  th^tfwote  hwi^  &:c  ?     God  handles 
Ifa.  27.  7,       j^jj  People  more  gently  than  he  handles  others :  In  mcafure 
^»  when  it  jlwotetb  forth,  thou  wilt  debate  with  tt.      He  flayetb  the 

^\  rough  vnnd  tn  the  day  of  ths  Eafi  v^ind :   Ry  this  therefore  (Jjall 

the  tmejuity  of  Jaccb  be  purged.  Thus  God  handles  his  Peo- 
ple, and  that  becaufe  he  is  very  gracious.  Now  the  An- 
gels are  bed  like  him  of  any  of  his  Creatures,  and  they 
have  the  lame  Defign  as  He  has^  and  the  fame  Care  to 

rem- 


their  Nature^  Office  and  Minijiry.  1 7  7 

temper  the  Saints  Sufferings;  they  will  not  put  one  grain 
ofbiccernels  into  them  more  than  needs. 

Wherefore  (I  lay)  'tis  matter  of  fingular  comfort  that 
God  ules  Angels  in  our  Chadifcments^  they  fmite  us  who 
are  ient  of  God  to  keep  and  cherilli  us.  We  may  fa)  as 
Davul  does  of  the  Reproofs  of  Goud  Men,  Let  the  nghteom  pfji.  141.  •^, 
fmtte  me,  it  jljaU  be  a  ktndneP '^  kt  him  repn^ue.  me,  tt  jhati  be 
an  exccllmt  0)1,  which  jl)all  not  break  my  head.  Lord,  let  the 
Blefled  Angels  be  my  Chaftencrs,  put  tliy  Rod  into  their 
hands :  So  have  we  realbn  to  pray,  and  thac  we  may  not 
be  in  the  hands  of  any  of  Satan  s  Mcflenger?.  A  f»gcl:»  will 
ufe  the  Rod  fo,  as  that  tho'  we  have  Taiti^  yet  we  ibj'l  have 
Profit,  and  we  (hall  feel  no  more  than  they  will  hcip  us  to 
bear  ;  when  they  ftrike  with  one  hand,  they  will  Tapport 
with  the  other. 

And  thus  have  I  fhew'd,  as  fully  as  I  can,  how  Angels 
are  imployxi  both  foi  Soul  and  Bid]f. 

SEC  T.    X. 

IDefire  to  take  all  my  Miafrcs  from  the  Word  oi  God, 
and  net  to  be  wile  above  what  h  written  ;  yet  Jhall  I 
take  liberty  to  note,  that  it  is  here  further  ;dded  by  fome, 
that  tho'  tjiere  be  (qielitonlefs)  but  one  Mediaiur  between 
God  and  man,  the  man  Chrifi  Jejm,  and  he  alone  does  ob- 
tain good  things  for  us,  and  maketh  us  accepted  vvi:h 
God  ;  yet  may  it  without  offenco  be  (aid,  i.  That  Angels 
do  pray  for  Gods  Church  and  People:  2.  Tiiac  chcy  "are 
imploy'd  in  the  Patronage  and  Defence  of  the  Names  of 
his  People,  against  the  falfe  acculations  of  the  Devil  ,  nd 
his  Indruments.  And  how  tar  this  may  be  allowed,  I  (h.^ll 
briefly  enquire  in  thisbed:iofi. 

1.  Angels  (Ibme  fayj  do  prjy  for  the  Church  and  Peo- 
ple of  God,  and  they  conceive  it  to  be  fufiicientiv  prov  d 
Zech,  I.  12.  where  it  is  writteHj  And  tb^  Angel  of  the  Lord 
anjwered  and  /aid,  O  Lord  of  Hofis,  hoiy  Una  wib  thou  n)t 
have  mtrcj  ufon  Jerujalem^  and  on  the  Cities  of  Judahjagainfi 
wbtcb  thou  hafi  bad  mdtgnatton  tbefe  tbreejccre  and  ten  yaars  ? 
1  know  (ome  are  of  tlie  opinion,  that  this  was  noc  a  crea- 
ted Angel,  but  the  Angel  of  the  Covenant^  the  Son  of  God 

A  a  hiin- 


17^  A  Difcourfe  of  Avgehy 

himfetf,  who  ever  lives  to  make  merccjjinn :  But  orhers  think 

(not  improbably)  that  it  was  a  created  Anj^el,  becaufe 

'cis  faid  in  the  next  V^erfe,  The  Lord  anju/eredthe  Ar.gel'Whth 

good  and  comfortabh  vnrds, 

!neonj!.ii       C:a/'C'/?3  does  nnc  r>iflike  this  Opinion  ;  for  Angels  have 

erit  incommo-  ^j^g  charge  of  the  F<jithfu!,  and  there  is  no  dan^/cr  in  fav- 

icnSx-  ins 'l^ey  do  make  Prayers  for  Chen..  ^ 

Angdis  pracatum  fui(Tc  pro  Ecckfia,  ^c.  /.ngelis  commiffa  efl  cura  fidelium,  &  vi^i- 
knt  feniper  pro  toto  corpore  &  (ingulis  membris.  Ergo  non  mirum  ii  etiam  prccc, 
roncipi.int  pro  fidelibus.  Calv, 

But  whereas  the  Tafifis  do  hence  take  occafion  to  argue, 
Angels  pray  for  men,  therefore  much  more  do  the  decea- 
fed  Saints  do  fo  :  They  are  foolifli  and  vain  in  their  lea- 
foning  ;  for  it  belongs  to  the  Angels  Office  to  take  care  of 
the  fafety  of  men,  but  we  read  not  chat  Saints  deceafed 
have  any  fuch  Office  affign'd  them.  Whatever  Work  or 
Service  any  Man  is  devoced  to,  and  does  bufie  himftiif  in, 
he  is  defirous  it  Ihould  profper  in  his  hands,  now  the  An- 
gels work  being  to  promore  the  Safety  and  Happinefs  of 
the  Church  and  People  of  God,  they  muft  needs  be  defi- 
rous that  this  ftiould  fucceed  well,  and  why  ihould  we 
think  they  do  not  fomerimes  prefent  thofeDefjres  to  God, 
which  is  properly  to  pray  ? 

But  let  this  be  granted,  yet  will  it  not  hence  follow, 
that  we  may  pray  to  Angel?.  The  Scriprure  no  where 
countenances  any  fuch  practice,  (as  fiip,ll  hereafter  be  fully 
evinc'd.)  The  Scriptures  teliifie  of  the  Angels  love  to  us, 
and  care  of  us  •,  not  that  we  fhould  go  to  them  for  help, 
but  that  we  may  be  more  fully  perfwad  jd  of  God's  love  fo 
us,  and  go  to  him  with  the  more  confidence,  feeing  he 
bath  appointed  fuch  Aids  and  Helps  for  us. 

1  purpofe  not  to  inlift  any  further  on  this  ;  but  fure,  if 
this  be  (o,  it  Ihould  be  no  fraall  ft rengrhening  to  our  Con- 
fidence in  difficult  and  dangerous  times,  viz..  to  know  that 
there  are  the  Prayers  not  only  of  good  men,  but  of  good 
Angels  too,  that  do  folUciie  for  the  Churches  Safety. 

SECT. 


their  Natnte^  Office^  atidMinijitry.  i  j-p 

SECT.    XL 

2.  'T^HE  other  Miniflry  which  is  afciib'd  to  Angels  Is, 
X  as  Patrcns  and  Defenders  of  the  Nawa  of  God's 
People,  sgainfl  thetalfe  Accufations  of  the  Devil  and  his 
Inf^ruments :  They  ((ay  lome)  can  y  a  good  report  ot 
them  to  Heaven,  am!  do  vindicate  \hd:  lanocency  upon 
all  occafions 

You  know  the  Devil  iscalTd  The  Accujer  of  the  Brethren,  Rev.  12.  i.^ 
He  periediy  hates  the  S-iints  of  God,  and  will  (p^ak  no 
good  ot  them,  but  xno[\  envioufly  and  malicioufly  repre- 
(ents  them  both  to  God  and  to  men  ;  fird  of  all  to  God, 
making  tlie  word  of  every  thing,  to  provoke  God  againft 
them.     You  read  how  he  reprelenred  Job^  as  if  he  had 
been  a  n*.eer  mercenary  perfon,  when  God   had  ^iven  a 
very  honourable  Chara<5i:er  of  him  :   There  u  vone  like,  unto  j^,^  ^  g  ^^.^^j 
hm  in  the  earthy  (^^ys  Godj  a  perfeB  ar.d  upright  man,  ene  'jo,  11. 
that  fearetk  God  and  cfcheweth  e'vil.     Nowoblerve  what  the 
Devil  anfwers.  mofi  envioufly  reflecting  on  this  good  man : 
Doth   yob  fear  Ged  for  nought?  Ha/t  thou  not  made  an  hed^e 
about  himy  and  about  his  houfe^  &C  ?  Thou  haft  bUffedtheivorki 
of  hjs  hands,  ar.d  his  jubftance  u  encreafed  m  the  land :  but  pa: 
forth  thtne  hand  r.ow^  and  touch  all  that  he  hatb^    and  he  •will 
curje  thee  to  thy  face.     And  a  (econd  time,  whe;i  God  com- 
mended Job  \QV  his  Conftancy,   St  ill  he  holdeth  fa^  hiS  In- 
tegrity, (fays  God)   ahho   thoumcvift  me  againjt  him,  to  de- 
flroy  htmwithciit  caufe,     Tho'  Job  had  given  luoh  proof  oi 
his  Sincerity,  in  keeping  clofe  to  God,  when  he  ha  J  taken 
all  from  him,  yet  the  Devil  bafely   reproaches  him  before 
God  iHll,  and  U.^^  Skm  for  skin,   yea,  all  ihu  a  man  hath  Job  2.  ^.  wi:; 
ivtH  he  give  for  his  life  :   But  fut  forth  thy  hand  noii^  and  touch     4)  5* 
his  bone  and  his  flfjl\  and  he  will  curie  ihic  to  thy  face, 

Thus  u(es  the  Devil  to  mifreprelent  men  to  God  ;  aiid 
fome  think  that  he  is  call'd  the  Accujer  of  the  Hrttbrt'i  in  that 
place  ill  the  Revelations^  with  ie'pet5t  unto  ciiis  Hiitory  of 
Job. 

Secondly,  the  Devil  ill  rcprelenrs  God's  People  un'.o 
men  too  ;  'cis  his  deHgn  to  make  them  as  o.liois  as  tie  can 
in  the  Eye  of  the  World  j  he  IHrs  wicked  men  up  to  re- 

A  a  2  piuach 


*^o  A  Difcourfe  of  Avgels^ 

proach  and  difgrace  them,  and  to  lay  things  to  their  charge 
which  they  really  abhor,  to  nick- name  them,  and  give 
odious  Chara(5leis  of  them  •,  he  incenfes  and  ftirs  up  Prin- 
ces and  inferiour  xMagilirates  againft  them,  without  caufe, 
and  procures  Laws  to  be  made  on  purpofe  that  good  Men 
may  be  found  breakers  of  tie  Laws  ,  as  you  know  was 
done  in  Danid^  cafe  :  a  Law  was  made  purpolely  to  en- 
Inare  D^nid^,  and  to  provoke  the  King  againd  him,  as  a 
contemner  of  his  Authority.  The  Devil  is  in  all  fuch  pra- 
ctices. Now  this  being  the  Work  of  Devils,  to  reproach 
and  difgrace  God's  People,  and  to  mil'reprelent  them,  it 
may  (IthinkJ  without  danger  be  acknowledged  to  be  a 
part  o\  Angels  Work  to  rcpoit  well  of  them,  and  that  they 
do  lo  both  to  God  and  men. 

Ftrjl  to  God.  'Tis  true,  God  has  no  need  to  be  told 
what  men  are,  or  wh  r  rhey  do,  He  fees  all  things  perfed- 
ly  himfelf,  without  any  Into; mer:  Angels  carry  tidings 
to  him,  not  for  need^  bu*  »or  lUtc  and  honour ;  as  Kings 
have  all  things  jj.anag'd  by  Minifters.  God  knows  all 
thing^bur  he  will  have  Angels  to  be  Witaef]es,and  to  give 
their  Tefrimony  concerning  his  People,  and  fo  they  do. 
The  Angels  in  the  Prophet  Zechary^s  Villon  report  the 
Hate  of  things  in  tl.ofe  parts  of  the  World  wh.ere  they 
Zech.  I.  II.  were  fent  ^  We  have  walked  (fay  they)  to  andfi-o  thrcugb  the 
CGrth,  and  beheld^  aU  the  earth  ftttethfttU,  and  ts  at  reft.  Other 
Nations  and  Kingdoms  were  in  a  quiet  and  peaceable  liate, 
only  Jertifalem  and  Judah  were  in  trouble  and  affliction, 
as  rhey  go  on  to  report. 

Jn  Jacobs  Vifion  he  fiw  the  Angels  going  up  and  down 
the  Ladder  that  reached  from  Heaven  to  Earth.  They 
come  down  to  attend  their  Charge  here,  and  they  go  up 
to  make  report  of  ir.  God  is  not  untold  how  'tis  with  his 
People  here,  their  Sufferings  are  reported,  and  fo  is  their 
Zeal,  their  Purity,  their  Patience  \  'tis  all  reprefented  to 
him  by  theie  Heavenly  MefTengers:  How  ihculd  this  com- 
fort faithful  men  againft  Satan's  Accufat ions,  and  the  un- 
j'uft  Cenfures  of  the  World  ? 

1  willingly  grant, a  Chrifiian  Man's  chief  fupport  fhould 
be,  tlutt  the  Lord  JefmChnft  is  our  Advocate  with  the  Fa- 
ther, and  v^h^n  Satan  acculesand  llirs  up  God  againff  us, 

Chrift 


their  NatHre^   Office  and  Minijiry.  1 8 1 

Chrifl  r;^kes  up  the  matter,  and  nor  only  reports  our  Caufe 
truly,  but  enters  a  ?lea{o\'  us,  and  obtains  the  pardon  of 
fuch  Sins  as  Sntan  may  truly  charge  us  with.  Angelscan- 
not  do  rhisj  they  meddle  not  with  this  Work,  this  is  Chrift's 
proper  Work,  and  they  will  not  prefume  to  take  it  out  of 
his  hand.  Let  Papfis  look  to  it,  whether  they  do  not 
alcribeCiirilt's  proper  Work  to  Saints  and  Angels ;  wc  on- 
ly yield,  that  Angels  are  true /«rfZ//^f««r/,  and  do  telHfie 
♦or  the  Saints,  which  fiiould  be  a  gieac  Comfort  to 
them. 

And  then,  as  Angels  truly  report  their  matters  to  God, 
ih  Cno  doubrj  they  do  much  towards  the  vindication  of 
them  before  Men.  They  dctedl  the  fallhood  of  the  Re- 
proaches of  malici'  us  Men,  and  make  manifeil:  t'»e  Inno- 
cency  of  good  Men.  The  Angels  were  not  idle  in  the  cafe 
of  the  Je'u^s^  when  Haman  dchgn'd  to  defanis  them,  and 
more  c^fpecially  Mordecat,  that  flood  molt  in  his  way.  Se- 
veral circumftances  in  thatHifiory  were,  no  doubt,  ordered 
by  thj  mlniftty  of  Angels/ho*  no  exprels  mention  be  made 
of  their  Agency. 

Angels  are  Keepers  ot  the  Names  of  God's  People,  as  well 
as  of  theis  Souls  and  Bo'Jusy  or  elfe  che  Reproaches  of  ma- 
licious men  would  IHck  a  giear  deal  moic  fban  they  do. 

The  Angels  are  Keepers  of  their  Temporal  Effaces; 
they  were  fach  an  Hedg  abo'-.r  Jobs  E'lace,  thu  the  De- 
vil could  not  touch  ir,  till  God  rem  ^v'd  them  from  it : 
Ha[i  thou  not  tnadt  a7i  b^dg  about  htm,  (fays  Satan)  and  about  Job  i.  lo. 
his  houfe^  and  about  all  that  he  hath  ?  This  Hedg  is  t.^ken 
to  be  a  Guard  of  Angels :  and  if  they  be  to  gLia:d  God*s 
Peoples  Eltates,  then  much  mors  thei«  Names,  which  are 
of  greater  value,  according  to  Solo?non^  Prov  22.  i.  A  good 
name  is  rarher  to  be  choftn  than  great  riches  ^  and  loving  favour 
rathtr  than  filnjer  and  gold. 

Fear  not  the  Calumnies  and  Reproaches  of  wicked  men. 
The  Devil  hath  never  been  able  yet  to  root  out  of  the 
Hearts  of  Men  (bnie  reverend  Efleem  of  pious  Men. 
There  is  a  beauty  and  majeRy  in  the  face  of  trueHolinefs, 
that  commands  Refj;ed  from  very  Enemies.  King  Herody 
tho'  a  very  wicked  wretch,  yet  bare  a  reverend  lelped  to 
John   the  Bapifl  ]  his  Confcience  told   him  John  was  a 

good 


182  ^  Difcourfe  of  Afjgelsy 

gooJ  man,  and  therefore  he  reverenc'd  him.  And  there 
will  be  fiich,  in  the  worfl:  times,  as  will  bear  teftimony  to 
the  Innocency  and  Worth  of  eminently  holy  Perfons  • 
and  if  they  have  none  on  Earth  to  vindicate  them,  the 
Angels  of  Heaven  will  take  their  part,  and  effeaually,tho* 
invifibly,  fupport  their  Credit. 

Let  this  fuffice  touching  what  Angels  do  for  men  In 
their  Itfe-ttme,  I  mean,  till  fuch  time  as  ihey  come  to  die, 
which  is  ihcfecondFertod  of  their  Miniflration. 


CHAP.     IX. 

^  I.  What  Angels  do  for  Men  at  Death.  §  2.  They 
mitjgate  the  Pains  of  Death^  and  mak^  it  more  eafy, 
§  3.  Theji  are  Mejjengers  of  Comfort  to  dying  per- 
fons, §  4.  IJ  hat  Angels  do  immediately  upon  fe- 
paration  of  Soul  and  Body,  §  5.  IVhat  they  do  at 
the  RcfurreSion.  ^  6.  The  Belief  of  this  Docirine 
offhe  Alinijiry  of  Angels  is  urgd.  §  j.  Of  one 
great  hindrance  of  the  belief  of  it^  viz.  that  there 
are  f el  do  m  any  Apparitions  of  Angels  7tovr^  removd. 
^  8.  The  Reafon  andEnds  of  Appa^^itions  when  they 
were  fieqh'ent^  and  that  'tis  not  fo  necejfary  nor  fo 
fafe  for  us^  that  they  fjoidd  be  now  fo  frequent, 
§  9.  Another  Objed ion  from  the  great  fuffcrings  of 
God*s  People^  anfrverd.  §  10.  Another  ObjcCi ion 
anfwerd:  A^nd^  that  the  Minijiry  of  Angels  places 
them  not  in  any  l^nd  of  inferiority  to  Mcn^  is 
frjew'd. 

SECT.    I. 

TPIAT  which  remains  is,  to  fhew  wh.vt  Angels  do  for 
men  rtf  Death,  and  ^/^t  Death,  which  is  the  fljjrd 
and  lal^  Fcnod  ot  their  Minil^raiion.     The  Angels  Mini- 

ftry- 


their  NaturCy  Office^  andMinijiry.  183 

Hry  is  not  to  ceafe  until  all  the  Heirs  of  Salvation  3re 
brought  lafe  to  Hc.iven,  and  (ctlcJ  tlicrc,  ^nJ  the  rcll  cie- 
livcr'd  up  to  eternal  Piinifhinent  •,  when  tl^is  is  done,  rheir 
Work  of  minKMng  isat  an  end  ;  in  the  meanvvhile  God 
makes  uP:?  of  theiu. 

As  for  wicked  Men,  who  have  perfever'd  in  their  Wic- 
keunefs  to  the  h{\^  Oubbornly  rcfufing  from  time  to  time 
the  help  and  condiirt  of  thofe  Hcivenly  Agents,  they 
have  by  their  vviifulners  and  impcnirency  (o  dilialhed  them, 
that  in  this  lafr  Peiir.d  we  may  look  upDn  chem  ('the  moil 
of  them  at  leaftj  as  wholly  in  a  m.innerde:eited  and  for- 
(akcn:  But  ^s  i)v  fiichful  ChrifHans,  that  for  the  main 
have  been  tradable  and  obedient.  Angels  (no  doubc)  (hew 
them  moll  Love  at  lafi-. 

And  firft,  at  Death  i  when  Death  is  near  approaching, 
when  they  are  entring  on  their  lafi  Conflicts  with  that 
King  of  Ran ^  this  is  a  tirr^e  in  which  men  have  more  thaa 
ordinary  need  of  Angels  aid  and  fuccour.  Now  Angels 
having  attended  God's  People  all  their  life  long,  'tisabfurd 
to  think  they  fhould  have  them  now  in  their  greateft 
need,  when  they  are  juft  taking  their  leave  of  all  things 
here,  never  to  fee  thero  more,  when  they  are  parting  with 
dearcft  Friends  and  Acquaintance,  and  when  they  are  de- 
flitute  of  all  fenfible  Delight,  can  neither  hear,  nor  lee, 
nor  tafte,  nor  feel  any  thing  that  is  pleafant;  when  they 
are  under  divers  fharp  pains,  and  continual  faintings,  the 
natural  Spirits  being  almod  quite  fpent  ;  and  when  by  this 
means  the  Mind  alfo  is  much  difabled,  and  unfitted  for 
wonted  Contemplations  and  Devotions ;  yea,  and  evil 
Spirits  are  attending  with  a  defire  to  difinay  and  confound 
them,  and  to  (hake  their  Faith,  which  is  all  they  have  to 
fupporc  them  :  at  fuch  a  time  as  this  the  blefled  Angels 
will  not,  doabdefs,  leave  God's  People-,  no,  they  have 
there  a  Ipecial  Part  to  ad  with  theoi^  and  for  them,  when 
they  are  fo  hard  befet. 

Our  Saviour  Chn/^'s  Agony  in  the  Garden,  was  juft  be- 
fore his  Death,  and  a  Prologue  to  it,  and  then  we  read, 
iin  Angel  came  unto  bim^  and  ftnngtbened  himy  Luke  22.  4:5. 
And  many  of  God's  faithful  Servants,  when  they  have 
been  near  their  Death,  have  openly  teflitied  their  Expe- 
rience 


84  ^  DifcoHrfe  of  AngeJs^ 

rience  of  fach  wonderful  and  fupernatural  Communica- 
tions, as  we  cannot  attribute  unto  any  other  Inftruments 
than  the  bleffed  Angels  then  attending  them. 

I  (hall  note  three  ways  that  Angels  do  in  and  juft  hefort 
Death  minifter  to  the  People  of  God. 

F;r/?,  They  keep  oif,  and  reitrain  evil  Spirits,  and  hin- 
der their  Hellifh  Attempt?.     The  Devils  have  never  more 
mind  to  be  tampering  v/ith  men,   than  when  they  are  on 
their  fick  Beds,  and  a  dying.     As  for  wicked  Men,  their 
bufinefs  with  them  is,  to  keep  them  froii  Repentance. 
The  fenle  of  Pain,   and  fear  of'  Death,    have  often  much 
awaken'd  Mens  Con fciences,    and  true  Repentance  hath 
fometimc  follow'd  upon  fuch  awakenings ;  wherefore  the 
Devil's  defign  on  fuch  as  are  unfincftified,  is  to  keep  them 
as  quiet  as  he  can,and  to  make  them  co  prefume  and  hope 
all  is  well,  and  God  fuffers  him  ordinarily  to  prevail:  But 
as  for  true  Chriftians,  the  Devils  go  another  way  to  work 
with  them  ;  they  commonly  tempt  them   to  defpair,  fet- 
ting  their  Sins  before  them,  and  raifing  doubts,  and  fears, 
and  horrours  in  them  ,•  they  will  be  cafting  in  ill  Thoughts 
of  God,  and  reprefent  him  to  them  as  an  Enemy.     This 
will  the  Devils  do  to  the  beft  Men,  when  they  come  to 
die,  if  they  be  not  hindered  ;  and  on  a  fick  Bed,  and  when 
languifhing  under  (ome  mortal  Difeafe,  God's  People  are 
badly  able  to  grapple  with  fuch  potent  Adverfariesfftiould 
they  be  let  loofe)  without  fome  extraordinary  afliflance. 
Now  God  will  not  fail  his  People  in  their  extremity,  nor 
will  he  fuffer  the  Devils  to  do,  at  fuch  a  time,  all  that  they 
have  a  power  to  do,  but  will  chain  them  up  and  reflrain 
them;  and  the  Inftruments  he  makes  ufe  of  for  this,  are 
his  holy  Angels,  who  do  wage  continual  War  with  the 
Devils,  and  oppofe  their  hellilh  Defigns.     We  read,  Rev. 
12.  7.  how  Michael  and  bis  Angels  fought  again/}  the  Dragon 
and  his  Angels.     I  grant  this  is  to  be  underliood  of  a  War 
and  Conteft  that  was  to  be  manag'd  by  wicked   Men, 
againR  the  Chrifiian  Church  -^  but  be  ic  fo,  yet  there  is  a 
real  foundation  of  that  Allufion,  and  ic  fuppofes  that  good 
Angels  do  oppofe  the  defigns  of  Devils,  waging  a  kind  of 
War  with  them  in  the  behalf  of  thof^  which  they  have  a 

charge 


their  NatHre^  Office^  and  Minijiry.  185 

cliargeof:  and  did  they  not  encamp  about  the  Faithful, 
lor  their  aid  on  their  Deathbeds,  when  natural  Strength 
tails,  it  would  go  haid  with  t\vzn\. 

SECT.    II. 

Secondly,  A  Ngels  at  Death  do  help  God's  People,  by 
X\-  micigacing  the  Pains  ot  it  many  tiire?, 
and  making  it  more  ealy  to  them.  Some  Martyn  that 
have  b^en  put  to  very  cruel  Deachs^  have  teltitied  to 
this. 

^x.HA-rvh  being  to  be  burnt  to  Death,  wasdefired  by 
his  Friends  to  give  them  (if  he  could)  fomeSign,  by  littir-g 
up  his  hand,  if  he  found  his  Pains  fuch  as  were  tolerable, 
and  might  be  born  with  Patience,  and  he  did  {q\  When 
his  Speech  was  gone,  his  Body  burning,  and  he  thought 
to  be  dead  he  lift  up  his  hands  over  his  head,  all  en  rtre, 
and  clapt  them  thiice  together,  which  caufed  a  great 
Shout  among  his  Friends. 

Mr.  Jama  Rainhant,  when  the  Flames  had  half  con- 
fumed  him,  cried  out  in  the  Fire:  O ye  Papifts!  ye  loch 
for  Miracles^  here  now  ye  way  fee  a  Miracle^  for  in  this  fire 
I  feel  no  more  fain  than  tf  I  were  on  a  Bed  of  Down,  yea  it 
is  to  me  as  a  Bed  of  iCoJes.  If  Angels  could  keep  Sbadracb^ 
Mefijach^  and  Abednigo  in  the  fiery  Furnace,  without  any 
hurt,  why  might  they  not  keep  this  holy  Martyr  in  the 
Flames  without  Pain,  tho'  he  died  in  them  ?  He  is  a  very 
uncharitable  Wretch  that  will  not  believe  he  found  as  he 
(pake.  'Tis  I  confefs  a  wonderful  Tnflance,  but  'tis  ulual 
for  God  to  indulge  his  Martyrs  more  than  ordinary  Sup- 
ports in  Hery  Trials. 

Nor  is  it  the  Privilege  oi  Martyrs  ov\\y^  I  doubt  not 
but  many  of  thofe  that  die  in  their  Bed,  do  meet  wich 
fuch  Refrefhments,  as  make  their  Pains  much  more  eafy 
to  them,  than  we  can  well  imagine.  D^x'/^  (ays  of  the 
merciful  Man,  The  Lord  will  Jirengtben  him  upon  the  Bed 
of  langui\lnngj  thou  Wilt  make  all  bn  Bed  in  bis  Sicknef^ 
Pfal.  41. 5.  God  will  make  his  Sick  Bed  eafy.  And  as  'tis 
by  Angels  he  keeps  his  from  Sicknefs,  PJal.  9  r.  10,  i  r.  So 
'iis  by  them  that  he  keeps  and  comforts  them  in  Sicknefs. 

Bb  Oh 


i86  A  Vifcoiirfe  of  Angels ^ 

Oh  let  no  good  Man's  heart  fail  him  to  think  of  Death, 
when  he  hath  fuch  to  attend  him  as  can  make  the  molt 
painful  Death  eafy. 

SECT.    III. 

Thirdlyy    A   Ngels  are  often  Meffengers  of  mod   ravi/Ir 

±\   ing  Joys,  and  Comforts,  to  dying  Saints 

Such  thinjjs  have  fome  good   men  had  revealed  to  them 

on  their  Death-beds,  as  have  firangely  tranfported  them, 

to  the  wonder  of  all  that   have  been 

Df^^(>r«.  notes  it  IS  the  Opinion     3^0^^   them.     "  The  Soul  (fays  one) 

V^i::^^:^^  "^A  ::  -  ?^  '^  ^-rv"^  '^'^  \K^'''''  ^r- 

ro  pronounce  rruly  touching  things  dition,  and    lequeltred  trom  earthly 

to  come.    ne^5<,«a>c«v  Ttt\-  ^j;^:  m     "  thipgs,  is   more    apt  to   enjoy    the 
^i>xoy7*  ^uf  6v  dv  K.a^v  h  T«  7.-     cc  B^n^^f  ^f  jntemal  Light,  and  bet- 

rcv-mi,    Diod.Sic.lib,  Id,  ter   ntted  tor  Spiritual  Commerce 

'^  wich  God  himfelf,  or  with  his  An- 
"  gels.     And  before  its  departure  it  doth  fometimes,  by* 
"  Heavenly   Infpiration,  penetrate    the  very  Secrets  of 
^'  Heaven  it  felf. 

Some  Examples  we  have  of  Perfons  that  have  had  on 
their  Death- Beds,  fuch  foretalls  of  the  Joys  of  the  other 
World,  as  we  would  think  Man  rtiould  not  be  capable 
of,  while  in  the  Body. 

Mr.  Holland  the  Day  before  his  Death,  on  a  (iidden^ 
while  one  was  reading,  laid,  *'  O  fray  your  reading  I 
*'  What  Brightnefs  is  this  I  fee  .''  It  is  my  Saviours  Shine. 
"  Now  farewel  World,  welcome  Heaven.  The  Day- 
"  Star  ffom  on  high  hath  vifited  my  heart.  And  then 
turning  to  the  Mtni^er  who  preached  his  Funeral  Sermon^ 
he  faid,  '*  1  defire  you  would  preach  my  Funeral  Ser- 
*'  mon,  for  this  Night  I  die  ;  and  fpeak  this  for  me, 
*'  that  God  deals  familiarly  with  man  :  I  feel  his  Mercy, 
"  I  lee  his  Majefty,  whether  in  the  Body  or  out  of  the 
'^  Body,  I  cannot  tell,  God  he  knoweth;  But  I  fee 
"  things  that  arc  unutterable. 

Many  have  told  the  very  Day  and  Hour  of  their  de- 
partue.  And  (fays  Bifhop  Hall)  thefe  Revelations  and 
Extaflcs  of  Joy,  whence  are  they  ?  If  a  Man  without  all 

Obfervation 


their  Nature^  Office  and  Mwifiry,  1 87 

O'jfsrvation  of  FbyficJ  Cntialm,  (hall  receive,  nnd  pIvo 
Intelligence  nnny  days  before^  what  diy  and  hour  ihall 
be  his  laiij  what  caufe  can  we  attribute  this  to  but  our 
attending  Angels  ? 

And  when  Joy  rifes  not  to  fuch  an  overflowing  height, 
yet  docs  it  iVequently  hegin  an  Heaven  upon  Earth,  and 
the  Fears  of  Death  are  fully  vanquilhed,  that  the  good 
Man  can  fee  it,  and  feel  it  coming  without  any  regrpt. 

Angels  are  wich  the  Saints  in  the  very  minute  of  dy- 
ing, taking  away  the  Terriblenefs  of  ir.  There  is  an 
Averfation  in  Nature  to  Death  :  But  (fays  Mr.  Ambroje) 
the  Bodies  pafl'age  thro'  the  Grave,  tho'  it  be  dark  and 
difmal,  yet  is  it  (afe  and  fecure.  The  Grave  is  but  a 
flecping-place  (They  jljall  reft  tn  their  Beds)  and  their  S011I5 
Angels  guard  (afe  to  Heaven  prefently,  as  is  next  to  be 
(hewed.  But  thus  Angels  minifter  to  the  Saints  in 
Death, 

SECT.    IV. 

IMmediately  after  the  Separation  of  the  Soul  fom  the 
the  Body,  the  Angels  receive  it,  and  carry  ic  to  Hea- 
ven.    They  are  a  Convey  for  the  departing   Souls  of  the 
godly,  to  bring  them  to  their  Felicity,  tho'  how  they  do 
it  we  cannot  underftand,  as  fays  Mr.  Baxter.     They  keep     Animas 
them  company  at  leaft,  and  they  are  a  guard  to  them  as  rum  qui  In  dr" 
they  pafs  tluough  the  Devtls  Territories,  as  fay  fbme.   Fr.r  mino  mcriun- 
the  Devil  is  called  the  Vrince  of  the  Vower  of  ths  Air,  be-  ^"*"  '"  Coelum 
caufb   there  is  his  Territory:    He  with  all  ^'i-^  Helliih  pj^[^"^'^^^^^^ 
Crew  are  the  Inhabiants   of  that  Region,  §nd  Souls  in  lubvchun^ur 
their  Journey  to  fieaveri  muit  pafs  thro'  the  Air,  and  the  comiraotu.-. 
Angels  wait  on  them    as  a   Convoy.     This  is  noted   in  ^'^'^ 
Scripture  concerning   Laz^arus,     And  it  came  to  fafs  that 
the  Beggar  died,  and  was  earned  by    the  Angtls    into  Ahra- 
bamsbijom,  Luke  i6.  22.     The  D.ivils  drag  the  Souls  cf 
vs/icked   n»ep.  to  Hell,  when  they  die  ;  ;iF.d  Angels  con- 
dud:  tb.e  Souls  of  good  men    to  fleaven  :  Sjch  Hcninir 
have  all  the  Saints.     The  poorell  and  oieaneO  of  them 
iliill   be  thus  Royally  attended.     Lax^arus  w.is  a  Beggar^ 
and  yet  went  in  this  State  to  Heaven.     No  woaJer  -/9:j- 

B  b    2  I'iar^. 


i  8  S  A  Difcourfe  of  AtigeTs^ 

ham  was  fo  defirous  to  die  the  Death  of  the  Righteous, 
Let  me  [ays  he  die  the  ^eatb  of  the  righteousy  and  let  my  lafi 
and  be  like  hisj  Numb.  23.  lo.  Wl;^  HQn  Let  my  Soul  die. 
He  hath  not  refpec^  to  the  kind  of  Death,  but  the  State 
of  the  Soul  afrer  Deatk.  H«  had  Ibme  Knowledge  of  the 
BlefTed  and  Glorious  State  the  righteous  Man's  Soul 
fhould  be  in.  The  righteous  man's  Soul  (whether  he  die 
a  natural  or  a  fudden  and  violent  Death)  (hall  go  off  ho- 
nourably attended  to  a  place  of  Blifs  ;  and  this  he  wilhes 
for.  Oh  that  men  were  as  willing  to  live  as  righteous  men 
live,  as  the}'  are  defirous  to  die  as  they  die.  But  if  men  will 
not  live  like  them,  they  can  by  no  means  die  like  them. 
It  may  fare  much  alike  with  their  Bodies^  but  their  Souls 
will  have  a  much  different  Treatment. 

*'  Oh  would  God  ye  fiw  what  1  fee  (faid  Mrs.  Sr«^i 
'*  on  her  Death- bedj  Behold  1  fee  infinite  Millions  of 
•^^  Angels  fiand  about  me,  with  fiery  Chariots  to  defend 
'*  me,  thefe  are  appointed  of  God  to  carry  my  Soul  into 
"-'-  the  Kingdom  of  Heaven, 

As  Angels  thus  condud  the  Souls  of  good  men  to  Hea- 
ven, lb  we  may  conceive  they  will   mofl-  joyfully  wel- 
come them  into   Heaven.     The  Holy  City  (by  which 
Heaven  is  meant,  Rcu,  21.12)  has  Twelve  Gates,  and  at 
Is'I^^Portn  ^^'^  ^^'^^  Twel?e  Angels.     Thefe  receive  the  Saints  in, 
wncliv^men  ^"^  if  there  be  Joy  in  Heaven  among  the  Angels  when  a 
into  Heaven.   Sinner  converteth,  what  Joy  think  you  is  there  where  he 
Eng.  Ar.ut.    comes  to  feitle  with  them. 

SECT.    V. 

THus  aie  the  Angels  imployed  about  the  Souls  of  x\xt 
faithful  affoon  as  they  leave  the  Body,  conducing 
ihem  to  Heaven,  and  welcoming  them  into  it :   But  their 
work  does  not  end  here,  fomewhat  there  is  ailb  ^t  the 
Ri(urreciion  that  they  have  to  do,  which  is  biitfl)  this. 
They  Ihall  call  the   Saints  forth  out  of  their  Graves. 
Mat.  24. -9 r.    Chrlft  (lull  ftvd  his  Angels  with  a  great  found  of  a  Trumfet^ 
and    tL)   (hjill  gather  tfgcthti  his  Elcd  from  the  four  JVtnds. 
I  Thcrt  4.  i<5.  ^^^^  ^^^   ^^^^  hirj'^jdf  fljall  dtjarJ  from  Heaven  With  a  Shout ^ 
'With  the  voice  of  the  Archangel,  and  wtth  the  Trump  »fGcd, 

and 


their  Natnre^  ^ffit:e^  andMiniJiry.  189 

ani  the  dead  tn  Cbrtfl  (l- all  rife  fir  ft.     To  raife  a  Man  up 
from  Death  to  Life  is  a  Work  of  Om- 

nipotency.      Angels  cannot    do    thi?,        i"  rcfurrcaionc  cQ  allquld  ad 

^  r  1  I  ^        •     •  A       *     -^       tfanfmutationcm   corporum    pcrti- 

yet  fomewhat  ti.ere   is  in  order  to  ,t,     „^^^^  ^^  ^^i,^^^j^  ^^^^^^^  I  ^^ 

which   they    can    do,     and     God    will      rum   prxparatio  ad    repjrationcm 
make    ufe   of  them    therein,   'Vix,      To      hununi  corporis:  Unde  quantum  ad 

eacher  the  fcattered  dufi  of  the  Saints     '^^i': '°  rcrurfcdioncuritLrpcusml. 

^        ,  i  I.       r  nifitrio    Ancclcrnm :    fed    anima 

together,     and    to    prepare   the    fame,     innudu.ca  Deo  corpori  unktur. 

for   the  repairing  and  forming  of  the     /4f . /(;.  q.  75.  a  3. 

Body  :  Bur  God   himfclf  who  is  the 

Creator  of  the  Soul,  will  unice  ir  again  to  the  Body. 

When  the  dead  are  thus  raifed,  the  Angels  (iiall  fepa- 
rate  the  Good  from  the  Bad.  The  Son  of  Man  (Ijall  fend 
forth  his  Argels^  and  they  jliall  gather  cut  of  bts  Kingdom  all 
things  that  offend,  and  them  which  do  intcjiilty^  and  JJiall  ca/i- 
them  into  a  Furnace  of  Fire,  Matt.  i^.  ^i,  42  For  the 
reapers  of  God's  Harvefi  At  the  end  of  the  Wor'd  iTiall  be 
the  Ant^els,  as  v.  ;9.  'Tis  (aid,  M:itr,  ly  52.  tbatCLrifIr 
htmfelf  [Ijallfeparate  the  good  ft  om  the  bad,  but  he  will  do  it 
by  his  Angels,  as  the  former  Text  (hews. 

Unjiodiy  men  here  Icorn,  and  hjre  the  Company  of 
God'b  People;  but  then  they  would  fun  have  it,  burfhc?!! 
not  be  (uffer'd.  No^  the  Angels  will  drive  them  away, 
till  the  Devils  do  fcize  them,  and  hurry  them  to  Hell, 
Wicked  men  are  now  for  being  by  themfelves,  and  ha- 
ving their  Fellowfhips  in  Sin,  then  they  (hall  be  (et  by 
themleives,  yea  the  Angels  Ihall  bind  them  together  in 
bundles,  as  Sheaves  at  Harveff,  and  they  ihall  be  cafl  into 
Hell-iire.  As  therefore  the  Tares  are  gathered  and  burnt  /«  Mit.  i7,^aq 
the  fire,  fo  fliali  it  be  m  the  end  of  the  IVurld.  But  the  faith- 
ful, the  holy  Angels  Ihall  guher  into  their  own  Com- 
pany, and  they  Ihall  have  endlefs  blelTed  FelJowlJiip  to- 
gether in  the  blKbiul  Pielence  of  God.  And  here  ends  the 
Miniftry  of  Ange'^ 


SEC  T 


ipo  A  Difcourfe  of  Angel  J  ^ 

SECT.    VI. 


np] 


His  DoBrine  of  Angels  may  to  feme  fecm  to  be  but 
a  vice  SpQculation,  but  as  we  have  been  confidering 
of  it,  it  is  a  part  of  our  Theology,  and  capable  of  very  holy 
Improvement.     Theology  is    not  a  Speculative,  but  a  Fra- 
Bical  Do^rine.     All  Truths  pertaining  to   ic  are   Practical 
in  refpecfl  of  their  end,  tho  many  of  them  be  Speculative 
as  to  their  Matter.    They  all  aim  at  an  holy  and  heaven- 
ly Life,  and  are  excellently  adapted  and  accomm.odated 
thereto.     When  Tanl  in  his  Epillles  dilbourfea  of  God's 
Eternal  Love  and  Free  Grace,  of  Election,  and  Adoption, 
and  Jullification,  ofthePerfon,  and  Offices  of  Chrift,  of 
the  Joys  of  Heaven;  thefe  are  all  Speculative  Points,  but 
the  end  of  them  is  holy  Pradice  ;  and  therefore  he  ever 
reafons  from  them  lo  move  to  Holy  Living.     Whatever 
the  Dodrine  is,  this  is  (fill  the  ufe  he  makes  of  it,  yea 
and  he  exprefly  tells  us.  The  Grace  of  God  that  bringeth 
Salvation y  hath  appeared  unto  all  men^  teaching  us ^  that  dc 
Tit.  2.  iii^i'nying    ungodlinefs  and  worldly  Lufis,   we  fhould  live  foberlyy 
righteoujlyy  and  godly  in  this  prejent  World,  6cc.     This  is  the 
defign  and  meaning  of  all  Evangelical  Speculations  touch- 
ing  the  Free  Grace  of  God  in  Chrift,  and  no  Gofpel 
Truth  is  well  underftood,  till  this  right  ufe  of  it  is  learned. 
Faith  is  an   adive  Grace,  It  worketb  ("the  ApoiHe  Hith) 
by  Love,     Tiiis  Dodi  ine  of  Angels  has  the  fame  end  ?.nd 
aim  that  others  have.     But  now  (eeing  no  Truth  can  be 
ufeful  and  profitable  unto  holy  Prad:ice,  any  further  than 
it  is  believed,  and  heeded,  tiieie  is  need  that  the  believing 
and   heeding  of  this  great  Trudi,  Ihould   be  hrfl  urged, 
and  the  Impediments  thereof  removed  out  of  the  way, 
before  we  come  to  (hew  the  Ufes  ot  it.     ' Tis  gre.u  pity 
fo  lich  a  Privilege  and   ElefTing,  as  i5  chat  we  have  by 
thofe  CelefHal  Agents,   fnould  lie   fo  much  in   thedaik, 
and  unobfeived,    as  hitherto   ic   hath  :    For  tho'   many 
great  Divines  have  alTerted  it  on  Scripture  Grounds,  ytt 
it  hath  been  fo  rarely  and  rpaiin£;ly  Ipoken  n^\  that  tew 
•  men  cake  any  conficlerable  notice  ot  ir,  or  count  much 

upon  ic.     The  Agsncy  ol  Angels  is  a  thing  that  lies  re- 

mote 


their  Nature^  O^ce  and  Mimjlry.  191 

mote  from  our  Senfes,  we  can  fee  it  with  our  bodilv 
Eyes,  but  it  being  (a^  h^s  been  evinced)  reve.ded  in  the 
Word  of  God,  Faith,  which  is  (be  evidence  of  tbmgi  not 
feen,  ihoiild  make  if  real  and  certain  to  us.  And  'cis  our 
Sin  and  Shame,  chat  it  is  no  niore  oblerved,  thoui^ht  nn^ 
and  believed,  than  it  is.  Let  us  bev^^ail  and  repent  of  our 
Ignorance,  Heedlefnefs,  and  Unbelief  as  to  this  Matter. 
The  Devout  and  Learned  Biihop  Hall  thus  begins  his 
Difcouife  of  Angels.  ''  The  good  God  forgive  me,  for 
''  that  (among  other  Offences)  1  have  lliffered  my  felf 
''  fo  much  to  torgec  (as  his  Divine  Prefence  fo)  thePre- 
''  fence  of  his  holy  Angels.  It  is,  I  confefs,  my  great 
"  Sin,  that  I  have  filled  my  Eyes  with  other  Objedls,  and 
"  have  been  flack  in  returning  Praifes  to  my  God,  for 
'*  the  continual  Afliftance  of  thole  bleffed  and  benefienc 
"  Spirits,  &c.     And  again, 

*^  I  am  alhamed  that  in  this  piece  of  Jbeokgy  I  fhould 
''  be  out-bid  by  the  very  Turks^  who  fhut  up  their  De- 
"  votionsj  vi^ith  the  mention  of  the  Angels  Prefence,  as 
"  if  they  u'ere  the  upfhot  of  all  Bleffings. 

*'  O  ye  bleffed  Spirits  (fays  the  fame  Author)  ye  are 
'*  ever  by  me,  ever  vi'ith  me,  ever  about  me.  I  do 
''  as  good  as  lee  you,  for  I  know  you  to  be  here,  &c. 

'Tis  afoul  Shame  that  thofe  excellent  Spirits  fhould  take 
notice  of  us  (as  they  do)  and  we  take  no  notice  of  them  : 
that  we  (houldbe  (o  continually  beholding  to  them,  and 
yet  not  acknowledge  them. 

Let  us  reject  with  due  abhorrence,  the  Atheifiical  con- 
ceit of  thofe  that  deny  the  Exigence  of  Spirits,  and  will 
not  believe,  becaufe  they  cannot  fee  their  Operation.  As 
there  is  great  benefit  by  their  Miniftry  it  felf,  fo  is  there 
alfo  much  befides  by  the  firm  Belief  of  it.  The  Apoftlc 
tells  us  of  fome  to  whom  the  Word  of  God  came,  that 
it  profited  them  nor,  becaufe  it  was  not  mixed  with 
Faith.  This  great  Truth  that  we  have  been  handling 
will  influence  our  Comfort,  our  Courage,  our  Love,  and 
Thankfulnelb  to  God,  and  Care  of  our  ways,  no  further 
than  '(is  believed,  and  heeded  by  us.  If  it  be  a  Truth, 
'fis  a  weighty  Truth,  and  worthy  to  be  much  confidercd. 
Oh '  take  it   up  in  your  thoughts,    view  it   again  and 

again  : 


4  p  2  ^  Difconrfe  of  Angels ^ 

again  :  Let  it  be  but  once  throughly  digeded^  and  it  will 
be  of  (Ingubr  ule  to  you  in  your  way. 

1  know  there  be  Icnie  that  do  believe  the  Exigence 
af  Angels,  and  that  God  in  foiiie  great  Emergencies  of 
Providence  hath  made  ufe  ot  them,  who  yet  doubt  whe- 
ther God  dot:s  ordinarily  ule  them  in  the  Government  of 
this  Vifible  World,  as  Indruments  of  difpenfing  his  Fa- 
vours to  men,  according  to  our  Suppofition. 

Notwithltanding  what  hatb  been  alledged  fiom  Scrip- 
ture^ to  prove  the  iMiniftry  of  Angels,  ic  remains  hard 
for  them  to  believe,  that  Angels  are  fo  much  concern'd 
with  men,  and  imploy'd  about  chem,  as  is  fuppofed  in 
the  foregoing  Difcourfe.  Some  Objedions  have  been  al- 
ready anfwered,  what  other  grounds  there  may  be  of 
their  hefitating  in  this  Matter,  we  ihall  iiere  briefly  ex- 
amine. 

SECT.    VII. 

AND  one  thing  that  makes  fome  men  doubt  is,  that 
in  Scripture  times,  when  Angels  are  faid  to  do  fo 
many  great  things  they  did  appear  in  vifible  Shapes,  and 
did  work  in  a  fenfible  way  commonly,  lo  that  none  could 
queftion  their  Agency  then,  but  now  there  are  no  fuch 
Apparitions,  or  fenfible  Operations  of  Angels,  or  if  there 
be  any,  they  are  veiy  rare:  And  therefore  fuch  Inffances 
as  the  Scripture  affords  us  are  not  f.ifficient  to  prove  An- 
gels ordinary  miniftring  now.  Again,  Malignant  Spi- 
rits or  Devils  appear  often,  but  Angels  very  rarely,  and 
therefore  we  have  not  the  fame  reafon  to  believe  that 
Angels  arefo  frequently  imploy'd  about  us,  as  Devils  per- 
haps may  be. 

To  this  1  have  feveral  things  to  give  in  Anfwer. 

I.  We  do  not  build  our  Suppofition  of  the  ordinary 
Miniflry  of  Angels  upon  thofe  Scripture  Inftances  of  it, 
where  there  were  jippariritns :  I  lay  we  do  not  build  it 
only,  or  chiefly  thereupon,  but  on  fuch  Scriptures  as  do 
plainly  afTert  it,  and  give  us  afTurance  of  it.  My  Text 
lays  exprefly  of  all   the   Angels,   that  they  arc  wmtfirmg 

Spirits, 


their  Nature ^  Office^  and Mimjiry.  i  P5 

Sftr'ttSy  fent  forth  to  winifier.  And  the  Vfalmtji  faith,  The 
Angfl  of  the  Lord  encampeth  round  about  them  that  fear  htm, 
Pfal.  :54.  7.  And  'tis  profnilcd,  VJal.  91.  ir.  He  (Ijall gtvc 
his  Angels  charge  over  thee  to  hep  thee  tn  all  tiy  ways.  On 
chele  and  fuch  hke  Scriptures  we  ground  our  Suppofition. 
Now  this  being  acknowled|:^ed  to  hj  unqueHionably  true, 
we  may  make  ufe  of  fucli  Scripture  Iidbnces  as  have 
fomething  extraordinary  in  them  (lo  1  grant  an  Appa- 
Tiiion  isj  to  (hew  unto  what  iorts  of  tliii  gs  their  Mini- 
ftry  does  extend,  and  to  this  purpofe  do  we  chiefly  urge 
them. 

2.  It  Is  not  true  what  is  (uggefted,  that  Angels  did  al- 
way  appear  when  they  wroughc  any  great  Works     'Tis 
true,  frequently  they  did  appear,  but  not  alway^  no,  nor 
can  it  be  proved  that  they  did  ordinarily  when  ':hey  were 
imployed.     There  was  no  Apparition  of  Angels  (that  we 
read  of)  at  the  giving  oftle  Law,  on   Mount  Swaij  and 
yet  the  ApofHe  tells  us,  that  they  were  implcy*d  in  thar 
Bufinefs.     Nor  do  we  read  of  any  Apparition  when  the 
Ten  Plagues  were  brought  on  the  Egyptians,  and^^t  An- 
gels  were  at  work  in   them,  as   the  Pfalmif-  afuires  us. 
Mofes  2Lnd  Aaron  only  appeared,  the  Angels  wrought  in- 
vifibly.     ^\itn  Abraham  afTured  his    Servant  that   God  ccn.  24.7. 
would  fend  his  Angel  with  him,  he  meant  not  that  an 
Angei  fhould  go  with  him  in  a  v'tfible  Shape,  nor  did   he 
out  of  doubt.     When  the  Syrians  were  ftruck  with  blind- 
nels,  we  do  not  read   any  Angel  appeared  to    do   that 
thing,  nor  do  1  think  there  did  :  Norwhen  fb  manyThoi;- 
landb  of  Sennacherib's  Army  were   by  an  Angel  dciltroyed 
in  one  Night.     When  Jojeph  was  warned  of  an  A*ngcl  to 
go  with  the  B^bsjefus  into  Egypi.   he  faw  no  Shape,  for 
it  was  in  a  Drean\  that  he  was  warned.     Yea,  and  when 
an  Angel  llirred  the  Wateis  of  the  Pool   of  Bttbefla,  we 
have  no  (ufficicnt  ground  to  think   the  Angel  did  every, 
time  appear.     The  moving  of  the  Vv'aters  was  vinl^k,  hue 
we  cannot  fay  the  Angel  was  ic^n.     The  like  may  be  (aid 
in  (everal  other  cales. 

3.  Such  Helps  and  Succours  as  we  l-ave  from  Angels 
now,  tho'thev  be  communicated  to  ns  infenfiMy,  yet 'tis 
frequently  in  fuch  away  as  by  theeffed  we  tmy  plainly 

C  c  enough 


IL^4  ^  Difcourfe  of  Angels^ 

enough  perceive  there  is  the  hand  of  fome  Supernatural 
Ap.enc  in  if.  Bifhop  Hall  giving  fome  Infiances,  fays, 
'twere  eafy  to  fill  Volumes  with  Particulars  of  this  kind. 

4.  'Tis  not  cert.iin  that  all  thofe  Afparstions,  that  are 
con^monly  taken  to  be  apparitions  ot  evil  Spirits^  ^ro,  in 
truth  fb.  They  may  be  many  of  them  Apparitions  o^ good 
Angels  for  ought  we  know,  when  the  Meffagc  is  good, 
and  no  evil  Tendency  of  it  diicernible.  "  The  exrraor- 
^'  dinary  Dete<5lion  of  Munhers,  latent  Trealures,  falfified 
*'  and  unfulfilled  bequefl?,  which  are  made  by  Apparitions, 
'*•  may  be  (fays  Mr.  GUnvil)  the  Courteous  Difcoveries 
*^  of  the  better  and  benign  Genii.  But  if  evil  Spirits  do 
more  often  appear  than  the  good,  'tis  no  wonder  :  For 
they  have  defjgns  to  gain  fuch  for  their  Vaifals,  as  they 
can  gain  (ss  that  fame  Author  obferves)  whereas  good 
Angels  have  no  fuch  end  to  profecute.  They  are  Mini- 
llring  Spirits  for  our  i^ood,  and  are  no  felf-defigners  for  a 
p'-oud  and  infolent  Dominion.  They  feek  to  gain  men 
to  God,  and  not  to  themfelves  ^  and  to  make  them  his 
Servants  and  not  their  own. 

But  whether  the  Apparitions  that  are,  be  of  "good  or 
evil  Spirits,  they  prove  that  fuch  invifible  Agents  are  at 
work,  with  men.  Let  them  be  mofily  evil  Spirits  that 
tio  ufe  to  appear,  this  proves  that  fuch  are  permitted  of 
God  very  ordinarily  to  intermeddle  in  the  Affairs  of  men, 
and  to  be  doing  with  them,  and  no  doubt  for  fome  hurt, 
liach  is  their  Malignity  and  inveterate  Malice.  Now  it  is 
no  way  probable  that  God  (hould  permit  Devils  to  work 
againil  men,  and  not  appoint  Angels  to  do  any  thing  for 
them,  as  has  been  before  noted.  The  Devils  are  eneiiiies 
that  men  are  no  match  for,  men  are  very  unfit  and  un- 
able to  grapple  with  them^  they  know  not  how  to  pre- 
pare for,  or  manage  an  Encounter  with  them.  Now 
God  would  never  expofe  men  to  fuch  enemies,  not  or- 
daining and  providing  any  fufGcicnt  Guard,  and  Succour 
for  them> 


SECT. 


their  Nature^   Office  and  Miniftry,  195 

SECT.    VIII. 

5.  TF  we  examine  and  weigh  what  was  the  reafon  and 
X  end  of  Apparitions  in  thofe  times  when  Angcils  d'd 
more  frequently  appear  in  bodily  Shapes,  we  (hail  tind  no 
caufe  at  all  to  doubc  of  Angels  miniftring  now  ^  bscaufe 
they  do  not  now  appear  fo  in  affumed  Bodies  as  they  did 
then. 

The  Heathens  ('tis  true)  afcribe  the  Rarity  of  Appari- 
tions to  the  Sins  of  men,  and  c-^iint  the  reafon  is  that  God 
is  difpleafed,  and  therefore  denies  min  the  benefit  of  thoie 
minilfring  Spirits:  As  if  there  could  be  no  benefit  by  An- 
gels, uniefs  chey  did  minifler  in  fucli  a  vifible  way.  But 
the  reafon  why  the  Angels  alTumed  Bodies  fomecJmes, 
and  minilfred  to  men  m  a  vifible  w;iy,  was  not  that  they 
had  any  need  of  thofe  Bodies,  to  help  them  to  perform  the 
Services  they  were  (ent  about,  or  could  not  as  eafily  com- 
municate themfelves  to  men,  without  fiich  Bodies,  as  with 
them:  Thefe  affumed  Bodies  were  no  help  to  them  at  all 
to  facilitate  their  work,  for  we  find  in  the  Scripture,  that 
Angels  were  frequently  imployed  in  very  great  Woiks 
about  men,  when  yet  they  appeared  not  in  Bodies  vifibly, 
as  was  but  now  proved.  There  was  reafon  for  Appari- 
tions, peculiarly  relpe(5ting  thofe  times,  in  which  chey 
were  in  ule.  And,  except  that  reafon  chat  peculiarly  re- 
(peds  thofe  times,  there  can  be  no  better  reafon  given 
than  this,  viz..  God  would  have  Angels  appear  at  work 
fometiines,  to  make  the  World  acquainted  with  what 
they  are  ordinarily  imployed  about,  tho'  unfeen.  We 
fhould  not  have  known  there  are  fuch  Spiritual  Powers  at 
work  about  us,  it  they  had  not  fometimes  appeared  in 
their  Work. 

I  conceive  the  prime  and  mod  proper  reaf^)n  of  Jppa- 
ritiens  doth  peculiarly  refpe(5t  thofe  times  in  which  they 
were.  And  they  were  in  ufe  for  the  fame  reafon  that 
Miracles  were  then  alio  in  ufe.  'Tis  with  Apparitions  of 
Angels  as  with  Miracles,  they  wcie  for  Signs  only  for  a 
certain  time,  and  both  of  them  Apparitions  and  Miracles 
took  their  leave  of  the  Church  together,  when  they  be- 

Cc  2  came 


1^6 


la  Vcrcrl 
Telljmenco 
pucrl  crant, 
idco  pxtcrnis 
Apparirioni 
bu*-  Angf-'o- 
rum  cgcbaat. 


A  Difconrfe  ef  Atigelsy 

came  lefsneedtul,  they  being  both  extraordinary:  For 
(I  confeis)  Appariiionsof  AngelSj  andlenfible  entercourfe 
With  thi'm  are  things  extraordinary,  and  not  at  all  times 
fo  neetiful,  nor  (o  meet^  and  convenient  for  uf,  tbo' chat 
Spiritriai  and  infenlible  Communion  v\ith  Angels  which 
wealTerc^  is  ordinary,  and  very  needful  in  all  time?. 

In  the  nrft  limes,  when  we  read  there  were  frequent 
Apparitions  oi  Angels,  the  Church  was  in  its  Infancy,  and 
the  Scjipture  (the  li^anding  Rule  of  Faith)  was  not  writ- 
ten, but  God  diilj  by  the  mouths  of  fuch  men  as  he  made 
citoice  of,    deliver  his  mind  to  others :  Now  ic  was  need- 
ful  that  thole  holy  Men  and  Prophets,  that  God  made 
ufe  of,   to  deliver  his  mind  \o  others,  ihould  have  fome 
vifihle   teftimonies  of  his  prefence  with  them,    and   his 
fending  of  them,  chat  they  might  be  the  more  heeded, 
and  crediced  by    the  People.     Therefore  had  they  fuch 
fenfible  entercourfe  with  Angels.     In  the  Old  Teftament 
("faysonej  they  were  Children,  and  flood  in  need  of  the 
Appaiicions  of  Angels.     And  in  like  manner  in  the  Gofpel 
times  while  the  Chriffim  Church  was  in    its  Birth,  and 
forming,  there  was  need  of  the  like;  and  God  did  afford 
the  fame.     Alary,  Zacbariab^  the  Shepherds,  Mary  Magda- 
lene, the  Difciples  on  the  Mount  of  Olives,  ?eter^  Phtltp, 
Cornelius,  Paul^  John,  and  others  had  the  fight  of  Holy 
Angels.     Yea,  and  in   after  times,  before  the  Chriflian 
Faith  had  a  full  Sertlement  in  the  World,   and  while  thq 
Church  was  under  bloody  Pcrlecution,  it  pleafed  God  to 
fend  his  Angels  in  :i  vifible  way  to  comfoit  and  elhiblifh 
his  People,  as  EcchfiafltcJ  Hislory  informs  us:  But  as  the 
Church  grew  up,  and  the  Faith  had  a  more  ample  Con- 
firmacion,  fuch    lenfible  entercourf^s  with   Angels  grew 
more  rare,  being  not  fo  needful.     But  the'  (iich  extraor- 
dinary Teilimonics  of  the  Divine  Prefence  thenceforth 
became  lels  necelTary,  yet  the  Helps  and  Succours  Angels 
afTord  men,  as  Infh  uments  of  God's  Providence,  are  Itill 
ab  needful  as  ever.     And  therefore,  tho'  A  pparitions  ceafe, 
the  rei((^n  of  them  ceafing,  yet  have  we  no  caufc  to  doubt 
o(tlie  continuing  ot  their  Miniltry,  in  as  fu re,  tho'  not 
in  as  fenfible  a  way.     We  lofe  nothing  by  lofing  Appari- 
tions,   but  wc  Ihould  be  at  a  ftd  lols,  if  we  ihould  be 

deprived 


their  Nature^  (^ffi^^j  andMinijity.  \^y 

depiived  of  their  MiniQratinn;  as  will  yet  more  fully  ap- 
pvjar  in  what  (hall  be  added  in  this  Trad. 

I  f.^y  we  lole  no'hing  by  being  without  ALpparicions, 
for,  that  fuch  vifilDJe  Communion  with  An^eis  Ihouid  be 
ordinary,  as  ic  is  leis  needful  now^  fo  is  it  ac  n'^  tinus  fo 
fafe,  and  convenient  for  us,  as  fuch  an  invifible  Com- 
munion as  ws  fuppofe ;  and  chat  for  the  Three  Realons 
following, 

1.  Tl  o'  Apparitions  (as  fays  Mr.  Glanvil)  would  be 
fome  GracihCcUions  oi  the  Animal  Ijfe,  yec  would  they 
render  our  Faith  lefs  noble,  and  lefs  generous,  it'  it  were 
frequently  affiled  by  them,  as  was  the  Faith  of  thofe  in 
more  ancient  rimes.  You  know  ffays  he^  what  our  Sa- 
viour (ays  to  Thomas,  Becaufe  thou  hafi  feen  me  thou  haft  be-  Joh,  20.  29. 
Itcved^  Blejfed  are   they    that  have    not  jeen,    and  yet  have  be- 

Ueved.    The  more  of  Sight  there  is,  (he  lefs  is  the  Glory 
of  Faith, 

2.  Viiible  Appiritions  are  frightful,  and  apt  to  terrify 
and  confound  Us:  Aud  tUey  leave  us  doubtful  and  uncer- 
tain whether  they  be  ot  good  Angtls  or  no  :  But  this  fpi- 
ritual  and  invifible  Miniltrution  of  Angels  which  accord- 
ing to  our  Suppi'fuion  God  vouchlafeth  us,  is  without 
any  fuch  Imprcilions  of  Fear,  or  fo  much  Danger  of 
Deceit. 

g.  Should  Angels  ordinarily  appear  to  us  in  fuch  vifibls 
Shapes,  as  they  have  been  wont  inancieni  times  frequently 
to  appear  to  men,  it  would  endanger  our  being  diawn 
to  grofs  and  carnal  Apprehenfions  of  them,  yea,  and  bs 
a  Temptaticn  unto  an  inordinate  Adhefion  to,  and  ho- 
nouring of  them,  a  id  neglecft  of  God.  We  fee  how  la- 
.mcntably  the  Papifis  run  into  SuperlHtion  in  worAip- 
ping  of  Angels,  dnd  their  feigned  Stories  of  Apparittons 
of  Angels,  arc  ufed  to  confirm  the  People  in  this  Sttper- 
fin  ion 

Tis  mor**.  fafe  for  us  that  Angels  fhould  minifler  as 
no^  they  do.  And  indeed  that  is  ever  beft  for  us  which 
God  appoincf.  And  'tis  dangerous  for  any,  10  much  as 
to  defire  to  have  God  to  go  out  ot  that  way  whjch  he 
hath  Rated,  or  to  think  another  way  betier^ 

Thi:s- 


ipS  A  Difconrfe  of  Angels^ 

Thus  much  in  Anfwer  to  the  Ohjedion  from  the  Rare- 
nefs  and  Unufualnefs  of  the  Apparitions  of  Angels,  which 
may  raife  fome  doubtof  their  ordinary  miniftring. 

SECT.     IX. 

ANother  thing  that  makes  it  difficult  to  fbme  to  be- 
h'eve  that  Angels  have  fo  much  Imployment  about 
men^  and  fuch  a  Charge  of  che  Godiy,  as  is  fuppofed, 
is,  that  men  meet  U'ith  fo  many  difafters  here,  and  good 
men  are  fo  often  cruelly  dealt  with  by  their  Enemies. 
Angels  want  not  Power  to  keep  God's  People  out  of  the 
hands  of  their  Enemies,  and  if  they  had  fuch  a  Charge 
of  them  as  has  been  fuggefied,  furely  wicked  men  would 
not  be  fufFered  to  handle  them  fo  as  Sometimes  they  do. 

I  have  already  faid  enoui^h  in  Anfvver  to  this  Objedlon, 
and  therefore  Ihall  briefly  Anfwer  here. 

^  F/>/,  This  Objedion  lies  as  much  againft  God*s  Pro- 

vidence over  his  People  in  General,  as  againft  this  Parti- 
cular way  of  his  keeping  them  by  Angels*  None  but 
very  Atheifts  will  deny  Divine  Providence.  He  cannot 
believe  the  Eiblc,  that  queiiions  God's  fpecial  Care  of 

Zech.  2. 8.      ^'*^  ^^"  People.     'Tis  faid,  that    he  keepeth   tbem  as  the 

Ifi.  53.  9.  aj>ple  of  his  Eye.  .  And  that  m  all  tbetr  ^iffltBms  he  is  affli- 
itedi  And  yet  for  all  this,  fuch  as  God  is  {o  tender  o\  do 
endure  great  hardHiips.  If  this  (hakes  not  the  Dodrine 
of  Providence^  why  Ihould  it  make  the  Miniftry  of  An- 
gels doubtful  ?  But 

Secondly^  Tho'  Angels  do  not  keep  off  all  evils  from 
God's  People,  yet  (as  has  been  noted)  they  do  keep  off 
very  many.  God's  People's  prefent  State  in  this 
World   requires    that    they    fhould    be    fotnetimes  ex- 

iPct.  I.  <5.  erclfed  with  afRidion.  If  need  he  C  fays  the  Apoftle  j 
ye  are  in  heavinefs  for  afeafon.  There  is  need  in  order  to 
the  furtherance  of  their  Eternal  Salvation,  which  the  An- 

I  Cor.  11.92.  gels  Miniffry  doth  chiefly  and  ultimately  refped.  fVe  are 
chastened  of  the  Lord,  that  we  may  not  he  condemned  'with  the 

Heb.  12.  World  ^  And  that  we  may  he  partakers  of  his  holmefs.  Where- 
fore Angels  will  not  keep  good  men  from  all  that  is  afBi- 

dive, 


their  Nature^  Office  and  ¥iimfiry.  app 

<5bive,  yea  fo  far  are  they  from  doing  fo,  that  fometimes 
they  are  the  Infirumen's  God  imploys  to  afflict  and  cha- 
ftife  them,  as  has  been  before  evinced.  However,  'tis 
alfb  certain,  God  makes  ufe  of  them  in  keeping  them 
from  many  Evils,  which  otherwife  by  the  Malice  of  Men 
and  Devils  would  come  upon  them. 

thirdly,  If  God's  People  (hould  never  meet  with  any 
affli<5live  and  g'ievous  things,  the  Protection  they  have 
from"^  Angels  might  be  lookt  upon  as  more  queftionable 
than  now  'tis.  Their  Sufferings  difcover  what  danger 
they  live  in,  and  how  many  cruel  and  malicious  enemies 
they  have.  We  fiiould  not  think  there  were  fuch  Cruelty 
and  Rage  in  men  againfi  God's  People,  if  they  were  not 
permitted  to  fhew  it  now  and  then.  Wherefore  God 
fuffers  it,  that  it  may  be  known  that  his  People  live  here 
in  the  World  as  She^p  among  Wolves.  And  it  being  fo, 
'tis  not  ffrange  that  they  fuffer  fometimes,  but  rather  thac 
they  have  at  any  time  any  Peace.  And  indeed  they 
would  have  very  little,  were  it  not  for  their  invifible 
Keepers. 

Fourthly y  God's  own  People  do  fometimes  go  out  of 
their  way,  and  the  Promife  they  have  is  only  that  they 
jhall  be  kept  tn  all  their  ways.  Angels  leave  a  People  fome- 
times when  they  grow  diffolute.  They  were  heard  to 
cry  (a  little  before  the  DeftruClion  of  Jerufalem)  Migre- 
mm  hinc.  Angels  never  totally  defert  any  faithful  Ser- 
vants of  God,  for  they  do  never  totally  for/ake  him:  Yet 
may  they  in  part,  and  for  a  time  \  and  when  they  do  fo  ^ 

fuch  good  men  may  more  grievoufly  fuffer  from  their 
enemies.    So  much  for  that  Objection. 

SECT.    X. 

THere  be  fome  that  think  it  not  compatible  and  con- 
fiffent  with  the  Dignity  of  Angels,  to  be  concerned 
(as  this  Dodrine  fuppofes  them  to  be)  with  finful  Mor- 
tals here  in  this  World,  to  be  as  Purveyors  and  Guardians, 
and  to  be  imployed  in  fuch  mean  Work.  It  feems  to  • 
them  to  be  too  great  a  degrading  of  Angels,  to  be  in  fuch 
an  Office  of  ferving  forry  men,  it  feems  to  be  a  placing 

chem 


•100  ^  Difcourfe  of  At^gels^ 

them  in  iome  kind  of  inferiority  to  men,  when  qaeftion- 
lefs  Angels  are  the  noblelt  of  all  God's  Creatures.  This 
hinders  fome  mens  believing  what  hath  been  held  forth 
in  the  preceding  Difcourfe. 

To  this    I  Anjwer.      It  niuft    be    acknowledged  that 
Angels   in  refped:   of  the  Excellency   and  Perfedion  of 
their  Nature,  are  much  fuperior  to    men  :  They  are    as 
much  above   Men    in   Dignity,  as  the  Heavens  (Angels 
Habitation)  are  above  the  Earth  ("Man's  Dwelling^  Aias  I 
Man  in  his  belt  and  primitive   State,  is  but  a  poor  ferry 
Creature  compared  with   Angels,  but  Sin  has  made  him 
more  contemptible.     By  Sin  he   is  become  vile,  a  very 
Dunghil  that  is  to   be  abhorred.     The  Apoftle  calls  our 
Bodies  'vtle  Bodies^  Phil.  ;.  21.      And  therefore  the  Angels 
Offices  about  our  Bodies,  and  things  pertaining  to  them, 
may  feem  to  be  fuch   mean  and  low  Offices,  as   are  be- 
neath the  Dignity  of  Angels,  fuch  as  they   might  inno- 
cently  have  difdain'd  to  undertake.     But   however,   let 
things  be  well  confider'd,  and  it  will  appear  'tis  no  Dif- 
paragement  to  Angels,  nor  any   way  unbecoming  them, 
to  take  up  that  Office  and  Imployment  about  men,  which 
we  have  fhewed  is  afligned  them,  and  to  attend  it  as  they 
do.     For 

1.  Man  tho'  a  very  mean  Creature  compared  with 
Angels,  yet  compared  with  other  Creatures,  he  is  the  no- 
bleit  and  moil  excellent  of  all  that  God  made.  He  was 
made  after  the  Image  of.  God  himfelf,  and  tho'  he  have 
loft  his  chief  Glory,  yet  he  is  capable  of  recovering  it 
again  :  Wherefore  if  Angels,  that  are  a  part  of  the  Uni- 
verfe  have  any  Work  and  Service  in  ic,  for  the  Benefit 
and  Beauty  of  it,  (as  we  niuft  fuppofi  they  have,  unlefs 
we  will  make  them  a  ufelels  paitof  ic)  I  fay,  if  they  h3\e 
any  Work  and  Service  to  do,  there  is  not  any  nobler 
Creature  than  Man  is,  about  which  they  can  imploy 
then^felves.  Him  God  has  m.^de  Lord  of  this  lower 
World,  and  fet  him  over  all  tlie  Works  of  his  hands,  hut 

rfal.8.  $,^.    a  little  lower  than  the  Angels  themfelves,  crowning  him  with 
Glo-y  and  Honour^  as  the  Pfalmift  C^ys. 

2.  Whatever  the  preient  State  ofManis,  by  means  ofSin, 
the  BlcfTed  God  defigns  the  reftoring  him,  not  only  to  his 

primicivc 


their  Nafnre^  Office  and  Minijiry.  lot 

primitive  Glory  and  Honour,  bat  to  a  greater  cminency 
oi  ic  by  Jff^*^  Chtift.  We  are  not  to  confider  M.in  here  as 
he  now  is,  but  as  God  intends  to  make  hi(n,  and  that  is 
like,  yea,  equal  to  Angels,  i^aV^cxo/ ;  for  fo,  oi:r  Saviour  Luke  :o.  ^,6. 
Chrtji  fays,  tn  the  RefurrcSfion  the  Saints  foall  be.  You  kno^v 
a  great  number  ot  the  Angels  which  God  creaced  Tell  trom 
their  firff  eftate,  and  it  pleasVl  God  to  leave  them  in  th.u 
dark  and  difmal  Hate  into  which  they  fell  :  but  as  tor  U\- 
len  Mankind,  he  appointed  them  a  Redeemer,  and  from 
all  Eternity  did  chufc  fome  out  from  among  them  whorn 
by  his  Grace  he  would  fit  for  the  company  and  feilowfhip 
of  Angels,  with  them  to  fill  up  the  rooms  o^  Jpojlate  An- 
gels. Oi  this  the  Apoflle  fpeaks  excellently  well,  Epbej.  \ 
%y  4i  9  J  i^-  ^^^Il^(^  ^^  fb^  Go  J  and  Father  of  our  Lord  Jcfus 
Chrtfi,  who  bath  hl'ljcd  us  with  all  Jptrttnal  bhjjwgi  tn  Hea- 
venly places  in  Cbrift  :  according  as  be  hath  chojtn  us  in  htm 
before  the  fou?idatton  of  the  world^  that  we  [hould  be  holyy  &c. 
7bat  tn  the  dijj^cnjation  of  the  fulnefi  of  times,  he  wight  gather 
together  in  one  all  things  in  Cbrtjt^  both  which  are  tn  Hcavev^ 
and  which  are  on  Earth.  Had  not  God  (uch  a  dciign  as 
this,  Angels  would  never  have  been  lent  forth  to  minifter 
to  fintul  men,  as  now  they  are,  as  was  ftiew'd  Chap.  4. 
^e^.  2,  ;.  Now  the  promoting  of  this  defign  is  the  prime 
end  ot  the  Minillry  of  Angels:  lee  this  be  well  conlider'd, 
and  the  Work  and  Office  of  Angtls  will  appear  to  be  moft 
honourable  and  worthy  of  them-,  for  whatever  feemingly 
inferiour  Works  they  are  (bmetimes  imploy'd  in,  all  have 
reference  to  the  Glory  of  God  in  the  Salvation  of  his  Eled, 
than  which  nothing  can  be  more  honourable  and  worthy 
of  the  noblefl  Creatures. 

Nor  doth  our  Suppofition  place  Angels  in  any  inferiori- 
ty to  Men,  as  is  objeded :  for  the'  their  Office  be  a  Mi- 
niflry  or  Service,  yet,  you  muft  know,  'tis  unto  Chnft 
they  miniffer,  not  unto  men,  tho'  ic  be  for  men.  They 
are  C/&r//?'sSeivant?,  they  are  not  mens  Servants.  A  m<jn 
may  ierve  where  notwithftanding  he  is  a  iup;:rioLr.  It 
may  be  ones  Office  to  look  after,  to  care  for,  to  help^  re- 
lieve, and  peiform  many  Services  for  another,  who  yet  is 
his  Inferiour.  Tis  the  Office  or  Duty  of  Parents  to  do  io 
for  their  Chtldrcn^SLnd  yec  Varerns  are  their  ^w/^fr/^j/^ri ;  yea, 

D  d  'tis 


20  2  ^  Difconrfe  of  Angels^ 

'tis  the  Office  and  Duty  of  a  King  to  take  care  of  his  Sub- 
jedf,  and  to  proted  them,  yet  is  he  their  Sovcraign  Lord. 
Yea,  our  Lord  Jfjn^  Chri[t  fays,  that  be  came  not  to  he  ???;- 
Mat.  20. 28.     vl^lred  nnto,  but  to  mimfier^  or  Jerve,     And  the  Apoitle  iays, 
rhii.  2.  7.       He  took  upon  bim  the  form  of  a  jervant.     He  went  up  and 
down  the  World  (ioing  good,  he^'irf,  Difc?,les,  preaching, 
and  working  Miracles,  and  all  for  the  Elc^is  fake,  yet  is 
hi  Lord  of  all.     He  is  God  the  ^ithQt>  Savant^  but  our 
Sovereign.     Even  fo  are  An^-cls Chri.f*f.  L-i;'vants,   and  un- 
der him,  but  they  are  over  us.     IW.  Ang:!  tliat  had  the 
overfitht  and  care  oifer/Liyii  called  T^t  '^Wince  if  the  Kivg- 
Pfal  97.  -  10  ^^^  ^f  '^^^.P^i  Dan.  10.     And  Angels  arc  called  Gods^  even 
v.h  i.'s'     a<  Ma);,i(tr3tPS  aUo  are,  for  ihe  Power  rhey  are  inveiled 
Pul.  82.  (5.      wi.h.     h\  Kingdoms  rhere  air  great  Officers  that  are  cal- 
led iViiiiiiiers  of  S^ate^  tliat  a  .,  mimfirt  cum  irKpcrio,  and  fo 
are  Aagel?.     To  God,  .nd  to  our  Lord  Jefus  Chriftjthey 
are  Servants,  waiting  on  his  Command-,  but  to  men  they 
X'-P  reft  dents,  let  over  them  with   Power  and   Authority. 
Angels  Ackiiowledg  thumfelve.  to  be  Chrifl's  Servants,  and 
our  Fellow  Ij-vants,  Rev,  6.  19.  for  ihey  are  fubjed  to 
Chrilt,  as  vve  art^,  yet  ha"c  they  a  Prefidency  over  us,  un- 
der Chrift  :  Wherejore  10  cjflign  ursro  Angels  fjch  an  Of- 
fice 3nd  Miniftry,  as  is  Aippos'tl  in  the  foregoing  Difcourle, 
is  not  to  piace  them  in  any  inferiority  co  men.     Iconfefs, 
Gods  appointiiig  tl.v.n  fuch  an  Office,  is  a  great  dignify- 
ing and  honouring  of  Human  Na:ure  :  The  Son  of  God's 
affuming  cur  N:turc  into   perfonal   Union,  is  the  mod 
wonderful  dignifyir,g  of  it  ;  hur,  next  to  thar,  is  his  fend- 
ing of  Angels  to  be  rfiiniflring  Spirits  for  us.     Oh,  let  us 
admire  God's  Goodnefs,  and  imitate  the  Angels  Humility, 
who,   notA'ithrtanding  chey  ate  (0  much  fuperiour  to  us, 
diidain  not  to  undertake  fuch  3  Service  for  us. 

Oh,  how  proudly  and  haughtily  do  (ome  men  carry  it 
in  the  World  I  How  does  one  man  exalt  himfelf  againft 
another,  if  (perhaps)  Riches,  or  Birth,  or  Breeding  hath 
made  a  little  differt  ice  .''  How  common  is  it  for  the 
wealthier  fort  to  flight  their  poor  Brethren,  tho'  (perhaps) 
equal  in  Grace  and  Gifts  ^  They  will  fcarce  vouchfafe  to 
own  them,  or  look  upon  them,  and  accompany  with  them. 
Oh  that  vile   Flefh  fliould  thus  (well  and  exalt  it  felf ! 

Seea 


their  Natnre,  ^^^'^j  ^^d  Minijity.  005 

Sseft  thou  a  poor  Saint,  and  turned  from  iiim  ?  Know, 
the  Angels  difdain  not  to  keep  him  company,  and  attend 
him  :  Oh,  be  afham'd  of  thy  Pride,  thou  fmful  VVorm. 
All  the  Men  on  Earth  are  ot  one  mould  and  make  ;  that 
which  makes  the  difference  that  is,  is  (omething  that  is 
without  us,  and  is  accidental  to  us;  or  if  it  be  fomewhat 
within,  yet  is  the  difference  but  gradual,  all  the  Men  on 
Earth  are  onQ  Species :  but  Angels  are  another  and  higher 
Sp(ctes  of  Creatures:  the  lowed  and  meanclt  Angel  is  as 
far  above  the  mightieff  and  moft  accomplifh'd  man  on 
Earth,  as  he  is  above  the  vilcft  Worm  that  crawls  on  the 
Ground.  Yet  fee  how  Angels  offic.oufly  attend  thepooreft 
Sainfs  on  Earth ;  the'  they  be  Beggars,  and  in  Rags,  they 
look  after  them,  and  take  care  for  them.  Let  us  be  con-  ^om.  12. 16. 
delcending,  and  ferve  one  the  other  in  Love.  Our  Sa-  Gal.  5.  I^ 
viour  Cbrt/l-  wafh'd  his  Difaplei  Feet,  convers'd  familiarly 
with  a  poor  Samantan  Woman,  chofe  Fifiermen  for  his  In- 
timates :  here  is  an  higher  E  i^'.riple  0/  condefcending. 
Let  us  be  afham'd  of  ou:  Pride,  but  never  account  it  any 
fhame  to  be  friendly  Co[r;panions  of  the  pcoreft  Saint?, 
and  to  l!oop  to  the  meaneft  Offices  for  co  do  others  good, 
for  this  is  the  glory  and  delight  of  \ngels. 

Having  removed  thefe  Impediments  of  believing  the 
great  Truth  in  hand,  and  ic  (tanaing  firm  and  unftaken, 
notwithftanding  what  is  commonly  0Djw(5led  againft  \%  let 
us  receive  it,  take  it  up,  and  view  it  throughly,  md  L  ad- 
drefs  our  felves  unto  (uch  a  Pradical  Improvement  of  ic, 
as  it  is  capable  of ;  in  which  that  which  follows  will  di- 
rea-. 


Dd2  CHAP. 


^Q4  A  DifcGurfe  of  AngtU^ 


C  H  A  P.     X. 

^  I .  This  Do&rine  of  the  Mimjiry  of  Argels  JIjohIcI 
excite  us  to  Thankjfftlncfs  to  God^  and  glorifying  of 
him,  §  2.  To  farther  thk^  the  great nejs  of  the 
Alercy  is  pew'd^  by  reprefe?2ting  our  danger  In  re- 
fpcS  of  Devils  :  And  (  I .  )  their  multitude. 
§  3.  Their  nearnefs  to  us,  §  4.  I  heir  inveterate 
Malice.  §  5 .  Their  great  Power  :  Hoiv  (not- 
vpithjianding  the  great  Power  of  Devils)  good  An- 
gels can  contronl  and  hinder  them,  §*  6,  7.  Their 
Knowledg  and  Cunning,  §  8.  The  Inter eU  De- 
vils  have  in  vpicked  Men,  §  9.  *Tis  not  an  ima- 
ginary^ but  a  real^  danger  we  are  in  from  Dc-^ 
vils, 

SECT.    I. 

WHoever  well  underftands^  firmly  bslieves,  and  duly 
confiders  this  Dodrine  of  Angels,  efpeciaily  of 
their  Miniftry,  may  eafily  difcover  feveral  Obligations  and 
Motives  to,  and  Diredions  about,  many  great  Duties  of 
his  Chriftian  Profeflion  offering  themfelvesto  him.  I  fhall 
thus  rank  them  : 

I.  Such  as  immediately  refpe<ll  GoJ,  whofe  Servants  An- 

gels are. 

II.  Such  as  refped  the  Verjmsfor  "whom  efpeciaily  Angels 
are  fent  to  minifter. 

HI.  Such  as  relate  to  the  Angels  themfclves  that  do  mi- 
nifter. 

And,  Ftrfi,  for  what  immediately  refpecfls  GdfJ^  sndjefus 
CLriJi-  the  RedeimtYy  this  loudly  calls  us  to  glorifie  him,  and 
CO  be  thankful. 

'Ti« 


their  Nat Hre,    O^i  and  Minijiry.  ao^ 

'Tis  to  God  in  Chrif^  tha^  all  the  glory  of  this  cIoiH  he- 
Ibng,  and  there  is  a  ipeci<il  Glnty  to  be  given  to  him  on 
this  accounr ;  and  that  becaof^, 

I.  Gcd  ts  the  Creator  of  .-Iv^jls.  Tlie  cxcfcllent  Being  they 
have,  their  wondertul  Knovvlcdg  and  Povver,  tl.ey  have  it 
from  God  ;  He  made  thcni  whatever  they  are. 

2-  He  ufholdi  them  tn  thur  Bc:n^.^  and  in  alt  thur  Virtuts 
and  Powers.  'Tib  true  of  Angels,  as  well  as  o^  onr  felves 
and  all  o[her  Creacuresj  what  the  Apolile  ijy.s  h  him  wc 
live,  arjd  move^  and  h:ive  cur  hehfg* 

Tho'  Angela  are  excellent  Cieatures^yet  are  tliey  Crea- 
tures, and  (o  not  independent :  they  all  need  Divine  Su- 
Itentation,  depending  on  God,  both  ^uoad  ejjt  &  operari, 
as  to  being  and  operation  j  they  can  neither  lubfift,  nor  do 
any  thing  without  him. 

3.  He  appoints  them  their  IVcrk.  As  he  made  them  Spi- 
rits, fo  he  made  them  minifiring  Spirits,  nnd  they  do  no 
more  than  he  puts  them  upon  :  io  that  all  the  Tielervati- 
ons,  Deliverances,  Helps  and  Afliflances  that  we  have  by 
them,  are  f/om  God,  and  ro  be  afcrib'd  to  him,  as  if  they 
were  wrought  immediately  by  him^  without  them. 

4.  'TiS  by  Jifi45  Chifi^  and  undtr  htmy  that  they  do  tnitit- 
fler.  He  obtained  this  great  Benefit  for  poor  fmiul  Mor- 
tals :  'fi?  a  part  of  his  glorious  Atchievement,  as  our  Me- 
diator 5  as  has  been  Ihew'd,  Chap  4.  SeB.  3,4.  What  more 
evident  then,  th.m  that  there  lies  a  fh'ong  Obligation  on 
us  to  magnifie  and  exalt  God  in  Chrif!  upon  ihisacconnr  ? 
Oh,  let  not  our  good  God  lofe  any  of  his  Gloiy  I  God, 
who  is  the  inexhaullible  Fountain  of  ali  Good^  has  many 
Channels  and  Cofiduit-pipes.by  which  he  conveys  himfelf 
to  us  j  thefe  we  ihculd  acquaint  our  (elves  with  as  fully  as 
we  can,  that  he  may  be  glorified  m  all,  and  we  duly 
thankful.  He  muft  be  prais'd  and  magnified  in  all  his 
Works,  both  of  Creation  and  Providence,  and  they  ave 
all  worthy  to  be  dillindly  confider'd. 

How  particularly  does  the  Pfalmift  infift  upon  feveral  of 
them,  Tfal.  t;6.  ^,6,  7,  8,  9.  The  vifible  Heavens,  and 
the  Earth,  the  Sun,  the  Moon,  the  Stars,  c^c.aU  which  arc 
hisOrdinances  for  our  good.  And  in  Plal.  8.7,8.  All 
Sheep  and  Oxen,  )ea,  and  the  Beai^s  of  the  Field,    the 

Fowl 


2o6  ^  Difconrfe  of  Atigels^ 

Fowl  of  the  Air,  and  the  Fidi  of  the  Sea,  and  whaifbever 
pafles  thro'  the  paths  of  the  Seas.  Thefe  are  all  made  for 
Man's  Service  :  The  Beafts  and  Plants  of  the  Earth,  and 
Fifhes  of  the  Sea,  do  doarh  and  feed  him  ;  the  Sun,  Moon 
and  Stars  are  not  only  Lights  for  him,  but  by  their  Influen- 
ces they  contribute  to  the  fuftentation  of  his  bein^,  and  to 
the  production  and  ripening  of  the  Fruits  which  he  ga- 
thers and  feeds  upon  :  They  make  Day  and  Night,  they 
operate  on  the  Humours  of  his  Body,  and  ieveral  other 
ways  are  contributers  to  his  good,  as  God  does  order. 
Now,  if  it  be  fo  available  to  the  moving  of  us  to  a  due 
praifing  of  God,  to  take  fo  particular  notice  oftheleln- 
Itruments  of  hisGoodnefs,  it  will  be  a  greater  advantage 
to  acquaint  our  felves  with  thofe  miniffr ing  Spirits  which 
God  lends  forth  and  makes  ufe  of  for  our  good  :  Their 
Nature  is  more  excellent,  and  the  benefit  we  receive  by 
them  greater  by  far,  therefore  mufr  they  not  be  paft  over 
without  fpeciai  notice  and  obfervation.  As  the  Sun  and 
Moon,  fo  (in  a  more  eminent  way)  ihofe  beneficent  Spi- 
rits are  God's  Ordinances,  and  he  muft  be  glorified  in 
them. 

The  S adduces  of  our  times,  that  deny  both  the  Exiftence 
and  Miniftry  of  Spirits,  are  very  great  Enemies  to  the 
Glory  of  God  j  thele,  Wkc  Jhomoi^  will  believe  no  more 
than  they  can  fee  :    Are  not  fuch  in  a  fair  way  to  down- 

I  Tim.  6. 16.  right  Atheifm?  The  Apoflle  fays  of  God,  No  man  hato 
feenbtm,  or  can  fee  him  :  Will  they  not  the  efore  believe 
that  there  is  a  God  ?  Take  heed^  have  nofellowdiip  with 
fuch  Men  in  their  Delufions.  John  fay?,  JSJo  man  hath 
[ten  God  at  any  time\  but  adds.  The  only  begotten  Son^  who  u 

John  I.  18.  in  the  hofotn  of  the  Father,  he  hath  declared  him.  'Tis  true, 
we  cannot  fee  Angels,  but  God's  Word  declares  that  there 
are  (iich,  and  that  they  are  at  work.  Tho'  we  have  not 
Apparitions  of  Angels,  yet  have  we  a  Revelation  of  them, 
and  of  their  Miniftry,  and  that  fhould  lufiije  us. 

And  when  we  think  and  fpeak  of  God's  glorious  Power, 
and  Wifdom,  andGoodnefs,  pafs  not  over  this  demonllra- 
tion  nf  ir  which  you  have  in  Angols,  for  there  is  none  ex- 

Hcb  \  X  tant  like  ir,  except  JefusChriff,  who  is  the  i'r/^^/wf/?  0//7W 
Glory ^  ^ni  \\\^  exfrej^  image  of  hi4  Ferfon. 

Well, 


their  l^ature^O-^ce^  andMimfiry,  20 J 

Well,  let  us  bleis  and  prai(c  God  in  his  holy  Angeb,the 
lively  Images  of  hi?  Perted:ions :  and  lee  us  bids  God  for 
Angelsj  even  for  the  great  benefit  we  receive  by  them. 

We  blrfiGod  io:  Jldagiftrntesiti  the  State,  ^nd  i'oi  Mi- 
fjiliers  in  the  Church,  and  worthily,  cofilidering  tfic  great 
good  of  Government  ^  (o  good  is  ic,  that  all  are  ready  to 
acknowlcdg,  it  U  [>2tter  to  have  a  bad  Government  than 
none  at  all.  But  now  we  have  other  Govermurs  and  Ru- 
lers befides  Trinccs  and  VarltamcntSy  and  (ubordinate  Magi- 
flratcs.  We  have  others  to  figh*  fir  us  befides  Swofdmen. 
God's  holy  Angels  are  Ruler s^^n:^  Leader Sy  and  Keepers,  and 
JVatchers;  th&y  fupsiintenc  and  care  fuf  Kingdoms,  and 
Churches^  and  Cities^  and  Families,  and  Perjons,  and  that 
more  faithfully  and  ^ffedually,  more  wii-ly  aj  d  power- 
fullyj  than  any  men  do  or  can  :  Th.fe  are  over  all  that 
rule,  and  keep  them  that  ki^ep  us,  haviu^  a  chief  hand  in 
all  the  aftiirs  of  Men  ^  let  us  bieis  God  fo.  them.  We 
have  (believe  ic)  much  more  benef;:.  b>  God-  governing 
in  an  invifible  vvay  by  Angels,  than  bv  his,  governing  in 
a  vifible  vvay  by  men,  tho'  muc^  by  both.  Lee  us  blefs 
and  praife  God  for  Angels,  as  the  grea:£lt  Inftruments  of 
our  Good  under  Chrifi,  who  is  their  LorU  and  ours. 

SECT.    11. 

TH&t  we  may  have  a  due  reC^*:^men''  of  this  great  mer- 
cy of  God  to  men,  I  fhall  take  the  liberty  of  afhort 
Digreflion,  that  we  may  hive  th^  *ulle.  profpedl  of  the 
difmal  and  forlorn  eflate  we  muO  be  fuppos'd  to  be  in, 
in  this  World,  in  cafe  we  '  e  left  'jxpcsM  to  the  Evils  of  it, 
without  any  iuch  Guard  as  Angels  are. 

That  this  may  be  made  appear,  1  Ihall  not  fo  much  in- 
fift  on  the  cafial  D'fafters  we  a;  e  obnoxious  to,  that  our 
greateft  wifdom  and  foip.fight  cannot  provide  againff,  nor 
the  violenr.s  that  w^  :ked  :nd  cruel  men  are  Authors  of. 
Expei'  r.ce  ihev,  ^  '.is  w.  'lar  iau  things  often  happen  to  mofi 
confidering  anl  wary  iriei\  and  what  work  fome  very  bad 
men  make  m  the  WoHd^  and  would  if  there  were  no  other 
Reff'-aincs  rpon  them  th.m  what  we  fee.  If  there  were  no 
invifible  Hands  refiraining  brutilh  Men,  and  guiding  ;?nd 

"  go- 


no8  ^  DifcoHrfe  of  Angels y 

governing  Concingencics  and  Cafaalcies,  who  could  Judg 
himfelf  (afe  for  one  Day  of  his  Life  ?  This  J  Ihall  not 
(land  npon,  but  having  been  diicouriing  of  our  tmjitn  Hel- 
pers und  Kefpi^rsj  I  Hull  take  libtTcy  to  add  (oiik- what  here 
cS  our  unfcen  Em^fiiesy  rr.ali^n.iMt  Spirtr.<  or  Devils,  whofe 
hiifmcfs  'tis  to  do  lis  all  che  rnirchiet  they  c^n,  both  as  to 

That  there  arclucii,  ib  no  lefs  evident  than  that  there 
are  good  Angels  ;  tt.eir  Apparitions  are  more  irequenf» 
and  fo  their  bcifjg  and  u^orktvg  more  unquelii  nuble 

Now  let  us  coTifi'.ler  i\\z  mshuude  of  c[ie(e  wicked  Spi- 
rits, their  r.enrf.ep  to  ii^  their  Malice^  their  Power j  their 
Cunrjing,  with  the  great  httnH  they  h.ive  in  wicked  men, 
'twill  appear  vvh<u  a  Mercy  '(is,  that  God  hath  lent  forth 
his  Angels  to  be  minillring  Spirits  tor  us ;  for  rhe  Confide- 
rations  before  mention'J^  are  enough  to  hll  us  with  rhe 
greatefi  horrour,  (uppofiog  we  vvere  leic  without  any 
Guard  againft  thele  Enemies,  and  none  can  be  inngin'd 
but  the  Guard  of  Angels. 

FitH  then  for  their  jnultitude.  To  go  ahout  to  deter- 
mine precifely  what  is  their  nufober,  would  be  a  very  vain 
and  foolifh  Preldmption  ,  buc  thac  the  number  of  them  is 
very  great,  isqueftionleis  true.  It  hath  been  very  ancient- 
ly h:ld  by  fome,  that  every  Man  and  Woman  hath  both 
a  good  and  an  evil  Angel  attending  them  ;  and  if  this  Opi- 
nion be  true,  'twill  follow  that  there  arc  at  leaft  fo  many 
evil  Spirits  or  Devils  as  there  ever  have  been  at  any  time 
Men  upon  the  Earth :  But  I  think  that  opinion  to  be  an  idle 
and  ungrounded  heatheni/h  Figment.  We  read  of  many 
Bevih  that  have  had  their  habitation  in  one  (Ingle  Perfnn ; 
there  were  ftven  that  poffeis'd  Mary  MagdaUrj^  and  were 
caft  out  of  her,  Mark  16.9.  Yea,  in  one  man,  we  read, 
,  there  were  no  lefs  than  a  whole  Legion,  which  is  reckond 

^^  ^*  ^*  6goo.  B(?f/^f^»^  the  Prince  of  Devils  would  never  have 
imploy'd  fo  many  of  his  Infernal  Crew  about  one  Perfon, 
if  there  had  not  been  an  innumerable  company  of  them, 
(ufficient  to  do  his  work  with  other  Men. 

Some  think  the  Devils  are  more  in  number  than  the 
good  Angels,  as  amor-gil  Men  in  this  World  there  are 
more  bad  than  good  :  Atjnmas  concludes  ihecontrary,  but 

the 


their  Nature^   Office  and  Mtntjlry,  -209 

the  Scripture  he  brings  for  it  is  impertinent  to  his  purpof.*^ 
'tis  2  Km,  6.  1 6    7 hey  are  more  that  be  ii^rb  us,  than  thtj  th.i: 
nrevJith  tbem.     'Tis  true,   the  Prophet  Ipcaks  of  tie  holy 
Angels  that  encamp'd  about  him,  but  complies  their  num- 
bers with  the  Holt  of  the  Syrians  that  came  /igninft   him, 
not  with  the  number  of  evil  Angtls.     Yet  molf  i;k:ly  ic  is 
true  what  he  fays,  that  the  good  Angels  me  more  in  num- 
ber than  the  evil,  tho'  that  Sciipture  dotli  not  prove  ir. .,  . 
We  cannot  tell  how  many  there  are,  but  the  bcuprurc  al-  s.  Striptuns 
fures  us,  (i^ysZancby)  that  there  is  almofl  an  inlinitcnuni-  infi;»itjm  pro- 
ber of  them.     So  much  of  their  number.                             P^  c-'^c  DiJm,. 

loruin  tuibjm. 
<.    ^    ^    ^       ,wr  Zand). 

SECT.    III. 

2.  A  S  for  their  Nf^rwry?tous^the  next  tiling  to  be  con- 
jIJl  flder'd.  You  mud  know,  that  tho'  the  bottomLf 
Ttij  or  H^//,  be  the  proper  place  of  Devils,  that  is  the 
place  to  which  they  are  condemned,  and  in  which  they 
Ihall  bs  fliut  up  for  ever  under  unconceivable  Tormenrs ; 
yet  are  they  not  as  yet  confind  to  that  place.  We  muft 
not  think  they  are  all  (but  up  clofePr ilbnei  s  in  certain  Dun- 
geons of  Darknefs  far  diftant  from  us  ^  no,  but  are  permit- 
ted an  Habitation  and  Refidence  very  near  us,  even  inth^ 
lower  Region  of  the  Air^  and  (b  are  up  and  down  among)]: 
men  ;  yea,  (ometimes  enter  into  men,  and  pofTefs  them. 

Beelzebub  the  chief  of  Devils  is  calld,  The  Prince  of  thf. 
fower  of  the  air^  Eph.  2.  2.  By  the  powtr  of  the  air  we  are 
to  underftand  that  Holt  of  malignant  Spirits  whcreai  Beel- 
z^abub  is  the  Head  or  Prince  ;  thefe  are  Bedz^ebub's  PoA-er, 
which  he  commands  and  imploys  in  his  He'lifh  Work  ; 
and  they  are  call'd  the  Tower  of  the  Air^  bccaufe  there  Is  (heir 
refidence,  even  in  the  greatefl  nearnels  to  Men^  fb  that  they 
can  obferve  and  invade  us  with  cafe. 

1  confefs  the  ApolHe  Veter  faithj  that  the  Angels,  when 
they  finned,  were  cafl-  down  to  Hell,  and  deliver  d  i7<to  chjins  2  Pet.  2.  4. 
of  darbie(J'y  which  (eems  to  oppole  their  being  Inhabitants 
of  the  Air :  But  the  meaning  leems  to  be,  they  were  con- 
demned and  adjudg'd  to  that  Oate  oi  Torment,  not  that 
they  were  inflanily  all  (hut  up  in  Hell  for  ever:  Their 
adual  total  continement  to  that  place  of  mifery  fhall  not 

Ee  be 


2.10  A  Difccnrfe  of  Angds^ 

bi  trwv  (.-/ of  general  Judgment :  Therej-orc  it  is  ad- 
ded in  'hat  p!ace,  Jhty  are  rejcrued  unto  judgment  ^  viz,,  un- 
to p'jblick  and  final  Jucigment,  whereupon  ihcy  (hail  for  . 
ever  he  dole  Ihut  up  in  Hell.  By  the  Livv  of  Heaven  ihey 
were  inffantly  condemned  to  it,  but  Sentence  Ihall  nor  pals 
upon  them,  nor  be  Lily  execuied,till  thelaftday.  There- 
i'jre  alfo  Jtide  fays,  ^ucr.  6.  Jhcy  are  refirved  vi  evsrlafimg 
chains,  under  darknej^^  unto  the  judgment  of  i be  great  d^y  : 
Thty  are  fcUjd  to  be  undtr  darkne/^,  becaufe  (hut  our  of 
Heaven  and  the  Prefence  of  God,  who  is  Light  ;  and  m 
Cb.zms,  becaufe  powerfully  kept  in  that  ftate,  and  much 
rei'nain'd  by  the  Power  and  Providence  of  God  :  But  they 
are  not  all  ihut  up  in  their  Hell,  nr^r  ihall  be  till  the  Day 
of  Judgment,  but  (hall  have  the%berty  of  this  lower 
World,  as  a  large  P.ifon,  and  are  therefore  call'd  the 
Fouler  of  the  Air^  aS  before. 

Tis  not  improbable  that  fome  of  the  Devils  may,  at 

times,  be  confind   to   Hell,  and  ibuc  up 

quoties  ci  vifum  eft,  ante ju-     ^^^^j.  Torment  there,  before  the  Day  of 

(D^^monibus)  inde(cK  inferno)  Judgment,  tho  not  all  ot  theni :  So  fay 
cxfreiaTcrnm,  &  inAerem^  1  jme  good  Divines.  And  it  leems  thole 
lion  omnrrs,  fed  tantum  aliquos,  that  had  \2Vft  of  Chrifl"  to  enter  into  the 
quo!  t<  t;uo?  vult.  Laur.  in  Herd  of  Swine,  were  afraid  that  our  Sa- 
'  Muiti  ergo  D^mones  in  hoc  ^^^ur  would  have  lent  them  th^n  to  Hell  i 
Acre  verfintur,  nuitti  cuoque  tor  they  fay  untohmi.  Art  thou  come  hither 
dctinentLircldui]ris  £-     to  torment  m  before  the  time  "^   So  i^/^?r.  8,29. 

fl^^-^-  thQ  o{hcr  Evangelifi ,   iniiead  of  torment- 

Luke  2.  51.    ing  them,  fpeaks  of  fending  them  into  the  Abyfo^  Deep^ 
by  which  Hell  is  fignified,  Rom.  10.  7.     Thev  rcknowledg 
they  muft  be  at  lad  (hut  up  there  in  Torment,  but  plead 
that  the  time  was  not  yet  come:  And  true,  the  time  for 
the  (hutting  them  all  up  there  for  ever  was  not  come,  yet 
were  they  aff.aid  (as  to  theii^felves)  left  ChnJ/-  wri>ld  pre- 
IJntly  (enclthj^m^  thither:  And  their  expreflingfuch  a  Fear 
makes  ic  prob.^.ble  that  fime,  before  this  time,  had  been  fo 
lerv'd,  why  elfe  (hould  they  fear  fuch  a   thing  ?    Some 
Devils  therefore  are  confined  to  Hell,  at  times,  when  God 
'     '     •  but  ordinarily  the  moft  of  them  are  permitted  to 
the  Air,  hovering  in  it,  and  courfing  to  and  iro  in 
tb,  till  the  Day  of  Judgment,  andlo  are  very  near 


us 


their  Nature^  Ojuc  and  /r.;,..^,.  .:  i  i 

us  in  ail  places  where  we  are.     Dit!  we  fee  'w.      

tuc'es  of  thefe  t7iftTr,al  Spirits  are  continiuUy  hauftthtf  ur, 
^nc\  fwarmtn^;  d:om  us,  u  wor.ld  fill  us      "  " 
rour.     What  trembling  does  i.  c;ui(e,  'r  '  .   _       .    •;- 

rit  dof:s   appear  to  a  M^n  in  a  Irigluful  Ihjpe  ?  And  ii 
one  Apparinon  c.iule  llich   fear,  how  •  -  •    •     [jf  y^Q 

fhoLild  (ee  the  numerous  Troops  of  thoi  -.r  nrc 

ftill  marching  up  and  down  among  ts  ?  Dcv 
a  jot  more  power  to  hurt  us  in  thtir  u^'.'y  Ihip  i,  v  „  i 
they  fometimss  affume,  than  they  have  in  clieii  fimp.cand 
proper  nature  ;  and  they  are  as  m.uch  p  efenc  when  they 
are  not  leen,  as  when  they  do  appear.  This  is  worthy  to 
be  confide^^'d,  how  near  they  are  to  us.  Bur  'tis  nor  their 
multitude,  ov  iht'w  fjeamef^  to  us f  that  is  fo  frighrlul,  were 
they  innocent  and  harmlefs  Creaturrs^  having  neither 
Fewer  nor  fi'tU  to  do  us  any  hurt,  we  Ihould  have  roneed 
to  fear  them.  Good  Angels  are  as  many,  and  as  near  us, 
yet  have  we  no  caufe  to  be  afraid  of  them:  But  that  which 
comes  next  to  be  confider'd  makes  their  number  and  near- 
nefs  fo  frightful  J  vtz,. 

SECT.     IV. 

3.  npHeir  inveterate  Malice.  They  are  nioft  deadly 
X  Enemies^  not  only  to  God,  buc  alfo  all  Mankind, 
delighting  in  nothing  but  deilroying  and  making  havo:k. 
The  ApofHe  Feter  fc>ys^  The  Devil  gees  about  as  a  roarmg  '  P«t.  5  s. 
Licyi^  ft'cki»g  whom  be  may  devour.  He  watches  for  Ad- 
vantages of  doing  mifcliicf  j  therefore  is  he  c^lTd  Abad- 
don, an  Hc^^£2^/ Name  that  fignifies  Djfl^ru^lion  or  M:[chitf^ 
as  being  the  very  Plague  and  Ruine  of  Mankind  :  arjd  ia 
the  fame  place  he  has  a  Greek  Name  given  him  of  r'r?  f  ne 
fignification,  i/z^s.  ApoUpn,    i.e.   the  Deflroye  ''-JRcr.o  ir 

other  Names  he  hath  in  Scripture  of  like  im;  o. ^.  ;   r.;  is 
caird    Satan,  which  fignifies   an  Adv^rjary.     h  £;)(^(3e'> /a  Mat.  4. 10. 
Greek  word  of  the  fame  fignification,  That  Enemy.  '  He  is  Mar.  ig.  39. 
call'd    The  Dragon.     'A;'9pa77s;tJoj/C^,  ;.  e.  zhQ  AJan-kiHtr  or  Rcv,  12. 
Alurthertr.     To  conclude,  he  is  callVi  0  TTcnje^V,  that  wicbd  y\l  g** 
one^  becauf^  he  is  tranfcendently  (b,  and  the  fir(t  that  was  Mac.  13.%. 

Ee  2  fo> 


2  12  A  Difcourfe  of  A?jgels^ 

fo,  ^nd  hecaufe  he  doch  nothing  elfe  but  Evil,  and  that 

milicioufly^  and  of  fee  p'jrpofe.     He  perfecfiiy  hates  God, 

and  ail  ciiat  is  good,  and  is  an  impbcable  Enemy  to  men 

dut  have  his  Im^ge.     'Tis  thought  by  fome  his  Eall  was 

through  Malice  to  Men,  tho'  Pride  was  mingled  fas  fays 

D^  Lightfoot)  :  In  th.is  Malice  he  is  immovable,  and  'tis 

Malice  to  all  exrremity  ;  there  arc  no  bounds  of  it :  he 

,  flicks  not  to  hurt  himfelf  to  mifchief  Men.     He  knows 

his  own  Condemnation  fhall  be  the  greater  for  it,    and 

vet  will    be   labouring  to  bring   Men   to    Hell.     What 

1  (ay  of  the  Devil^  is  true  of  all  his  Angels  ^  cheir  Malice, 

and  Rage,  and  CrueUv  is  not  to  be  exprefi'd  ;  'tis  alway 

very  great,    but  (itlcems)  that  in  the  latter  times  of 

tl;e  GofptU  it  ihall  be  much  intended   and  heighten'd  ^ 

and  the  P.ealbn   is  given  in   Rtv.    12.   12.    The  Dcvtl  is 

come   doivn    unto  you^  haviyig  great   'wrath  ^    (i.e.   greater 

th.in  ordinary  )     hecaufc    be  knoweth  he  hath  but   a   JJjort 

time.     We  are  in  thofe  latter  times  of  the  World,  when 

thefe  malignant  Spirits  (hall  be  fo  far  from  abating  their 

Fury,  that  they  ihall  rather  advance  in  it.     Oh,  what  a 

cA'c  wcie  we  in,  \i  we  were  left  unguarded  ?    But  this  is 

not  all. 

SECT.    V. 

4.  T~^Hey  have  Tower  with  their  Mahce^  great  Power. 
X  Some  Men  are  of  very  malicious  and  mifchievous 
DifooHtions,  but  they  are  of  little  firength  and  ability, 
they  would  hurt,  but  cannot :  But  the  Devils  are  mighty 
Eph. ^.  12,  Spirits,  and  therefore  called  TrincipaUttes,  and  Powers'^ 
and  the  chief  of  them  the  Vrince  of  Darknefs ,  and  the 
Frin.e  of  the  Power  of  the  Air.  The  Devil  is  a  ni'ghty 
Prince,  and  (as  earthly  Monarchs  have)  he  hath  a  P^jw^^r, 
or  Force  under  him,  many  Men  and  Devils  at  his  beck. 
Ye,  and  all  thofe  evil  Spirits  which  he  hath  under  him 
are  called,  The  Rulers  of  the  Darknefs  of  this  World,  They 
have  gieat  command,  and  great  flrength. 

Tliey 


their  Nature^  O^ce  and  Minijiry.  2  1  3 

They  can,  when  pern)icre(),  hurry  the  i^o^/ej  of  Men  Mat.  4.  5. 
up  anJ  down  in  the  Air.  They  can  rAJfe  Storms,  and 
overnirn  Houfes  with  them,  as  \nJobi  Cafe:  No  bodily  3^'-^  *'  '^• 
(length  can  withiland  them.  They  have  Fuwtr  upon 
Mens  Strifes  botti  external,  and  internal,  they  can  operate 
(tho'  not  immediately)  on  Mens  Minds  and  Wills  to 
move  them.  You  have  heard  before  what  the  Blcfred 
Angels  can  do,  now  the  Devils  were  once  Holy  Angils, 
and  what  Power  and  Strength  was  given  them  in  their 
Creation,  and  was  natural  to  them,  they  keep  llili; 
Thole  that  fell  lo(}  their  Holinefs,  but  they  iolt  not  their 
Strengtii. 

SECT.     VI. 

Ohj.TyUT  if  it  be  {o^  how  can  the  good  Angels  (ycuMl 
XJ  fiy)  be  a  fufficient  dwfence  againit  them,  and 
hinder  their  mifchievous  Enterpi  izes  ?  li  Devils  have  the 
Strength  of  Angels  dill,  why  fnould  they  not  be  an  eqaal 
M-^tchfor  the  good  Angels ! 

Anfw.  Why,  you  know  the  Apoflle  Jude  i^ys,  thdc 
iliey  are  fetter'd,  and  in  Chains,  and  io  fhall  remain  till 
theD.iy  of  Judgment.  They  cannot  do  what  they  will, 
hut  are  under  Relirdints,  as  is  evident  in  Jcb's  Cafe,  and 
(everal  other  Cafes  noted  in  Sc.ipture.  One  that  is  in 
Fetters  ycu  know,  is  eafily  vanquifhed,  he  cannot  n)ak'-: 
the  refiliance  that  otherwife  he  might.  How  Devil?  aie 
Fetter'd  b^r  God,  we  need  not  curioufly  inquiie.  Some 
think  tliey  have  more  gr»js  Vehicles,  bu;  it  is  not  certain 
that  Spirits  have  any  fuch  Vtbides,  pro- 
perly belonging  to  them.  No  doubt  /^^^^^^  |"''  P^^P^^'"  p:^"^"^^ 
.1    /rN     -1     L  .   !    n  ^i  ^.   V  aliquid  fcncbraruni.   Ai.g.  at  Cmt, 

tho  Devils  have  not  iolt  that  Know-     i^^l  * 

ledge  and  Power,  which  was  natural  to  Ncc  mihl  dubiumefl  quin  Anj?r!i 

them,  yet  they  may  be  much  vvoundeJ  l>o^i  pfrfeflius  natunii  {\v\  lumine 

and  wcakned  in  both,  as  indeed  tt-.ey  c^K"^^- ""J?  q"^  co^-iokunr,  sua=n 

are  by  the  luft  Judgment  of  God.   They  cerrum  cH  caim  in  gcnerc  hac 

are  wounded   in  their  Underfhnding,  eriam  in  parte  (fpej^mg  of  thdr 

(o  as  tho'  they  ftiil  know  what  things  I'onir)    ilios  punitoi  tiTc  uc  non 

they  knew  naturally  before  their  Fall,  P^^'"^  ^"!^*i"^i^  P^^^'^^''^^  ^"'"  ^'°'  ^ 
yet  th'^y  know   them  not  lo  clearly, 


2  I A  A  Difccurfe  of  Angels^ 

fome  DAfknefs  is  conve  upon  rhem  :  Even  fo,  they  are 
ivouncled  and  maimed  fomewhat  in  their  relive  Power 
too,  (o  as  that  they  cannot  do  altogether  as  they  could 
while  they  were  good  Angels,  And  they  are  mod  de- 
r^rvedly  mddc  fubjed  to  the  holy  Angels,  and  utterly  un- 
able to  withftand  ihem.  We  read  how  our  Saviour  Chrill 
gave  his  ApoOles,  and  others  ih^t  believed,  Tower  ever 
Mark  i^.  i7-  ^^^  Devih^  and  they  could  cemmard  them  :  Paul  faid  to  the 
A^s  i5.  1 8.  Soirit  thAt  polTeiTed  the  Damfel,  I  command  thee  In  thz 
name  of  Jejui  Chrifl  to  come  cut  of  hcr^  and  he  came  cut  the 
fame  hour.  The  Devil  could  not  withfhnd  his  Word. 
And  if  men  may  (by  fpecial  Giff)  have  fuch  a  Power 
over  the  Devils,  we  may  eafily  believe  that  the  holy  An- 
gels can  more  ordinarily  overrule  and  counter-work 
them,  tho'  their  Power  be  acknowledged  to  be  wonder- 
fully great^  when  not  hindred. 

SECT.    VII. 

5.  'TpHE  Knowledge  and  Cunning  of  Devils  is  no  Ie(s 
X  than  their  Power^  which  makes  them  yet  more 
formidable.  Some  Men  would  do  a  Mifchief  but.  have 
not  the  Wit  to  contrive  ic:  Devils  have  great  Skill  and 
Cunning.  Their  Natural  Knov  ledge  of  things  is  very 
great,  and  their  long;  experie.':ce  has  much  improved  ic. 
So  many  Thouland  Years  as  they  have  been  at  work  in 
the  World  mufi  needs  make  them  wonderfully  expert, 
and  skillful.  On  this  account  the  Davil  is  called  the  Old 
Serpenty  Rev.  12.9.  He  is  now  above  ^600  Years  old, 
and  has  all  this  while  Been  exercifed  in  his  Helliih  Pra- 
dices,  of  deceiving  and  deflroying  Men. 

Now  laying  all  ihefe  things  together,  muft  not  the  Cafe 
of  poor  finful  Mortals  be  acknowledged  to  be  moft  dan- 
gerous and  difmal,  provided  they  had  no  defence  and 
guard,  againft  thefe  terrible  frightful  enemies  of  theirs  ? 
But 


SECT. 


their  Njfnrc.    Office  a::d  Minijiry. 

SECT.    Vllf. 

6,  TT  does  moreover  add  not  a  little  to  the  Dolefulners 
X  o\  the  Caie,  to  confider  what  ^ntcrefl  the  Devils 
have  in  wukcd  nun^  that  this  World  is  full  oF.  Wicked 
Men  are  bid  enough  of  them(elvcs,  they  are  lull  of  En- 
vy^ M  dice,  and  Ciuclty  :  Nocwirhfhmding  the  reilraints 
that  aie  npcn  them,  what  (ad  Tragedies  do  they  ad  ? 
What  havock  do  th.y  fometinies  make?  Thefe  wicked 
Men  are  by  tar  the  greater  number,  at  all  tinges,  and  vi6 
mav  lay,  in  all  places  dlniolt.  Now  all  wicked  and  un- 
godly Men  are  under  the  Power  of  thefe  malignant  Spi- 
rits, and  are  ruled,  and  led  by  them  as  they  lift.  The 
Apofile  (a)s  of  fuch  Mtn^  that  they  llcer  their  Courfe 
accorMffg  t'j  the  ?rir,ce  of  the  power  of  the  Air,  the  Spirit  that  Eph,  2. 
vforkcth  in  the  ChiUlrcn  of  Di]cbcdicnce.  He  doss  h^^ii^v^x.Q. 
effe^tiiilly  work  m  th;m,  as  the  Gret'k  Word  HgnifieF.  Pie 
can  brin;-;  them  co  what  he  will  in  a  manner,-  they  are 
prepare'-!  for  the  promoting  of  his  curftd  Deflgns.  They 
vtill  trcbble,  imprilon,  yea  niuither  good  Men,  vvlien 
(et  on  by  the  Devil  if  not  reftraincd. 

All  ihcfe  things  confidered,  our  cafe  here  in  this  Wo:  Id 
(luppofing  we  are  without  anv  other  guard  than  whar 
we  lee)  appeais  to  be  plainly  (uch  as  h  the  cafe  of  a  Com- 
pany of  n.^kcd  unarmed  Men  in  an  howling  Wildernelf, 
where  are  a  Multitude  cf  wild  B^ads,  Lions,  Bw»ars,  Ty- 
gers,  Wolves  and  Serpents  eveiy  where  befetting  them  : 
They  are  noc  one  nnnute  lafe,  'tis  a  Miracle  if  they  be 
not  all  deRroyed.  And  (o  is  it  that  all  rr-cn  are  nor^  efpe- 
cially  good  men,  beinj^  furrounded  with  fuch  kind  of 
eheniies.  Oh  how  wonderful  h  the  Goudnefs  and  Mercy 
of  God,  in  appointing  his  mighty  Angels  to  incamp 
about  us. 

Should  thofe  miferablc  men  (hefcre  fpoken  of)  itip- 
pofed  to  be  naked  and  dcftncelefs  in  a  Delart,  aniong^ 
wild  Bead?,  have  lucccur  (ent  them,  .•.!:^le  to  keep  thofe 
huitful  Creatures  from  them,  and  confine  (hem  to  rheir 
De^s  and  Holes,  .would  nor  this  be  relented  as  a  very 
fignal  Blsiling  ?  WoUld  r-dc  ludh  Perlor.s  ihnd  bound  to 

him 


f  6  ^  Difcotnfe  of  Angels ^ 

him  that  fcnt  this  Relief,  ever  to  love  and  praile  feim  ? 
Now  thus  hp.s  rhe  great  God  done  for  us  in  fending  forth 
his  Angels  for  our  Reh'ef  and  Succoii'-,  while  we  are 
liere  in  the  howling  Wildernefs  of  this  World,  where  in- 
finite nunibeis  of  Devils  are  ever  roving.  Lee  ls  exalc 
and  praife  bis  Name. 


I 


SECT.    IX. 

T  may  he  fome  mjy  think  this  is  but  a  FiBion  formed 

to  fright  men,  and  the  danger  I  am  (hewing  but  tma* 

gtf^ar)'^  becaufe  not  difcoverabic  by  our  bodily  Eyes.    But 

tho'  we  cannot  ke  it,  we  have  reafon  to  believe  it  real. 

Epli.  6.  12.     Hear  what  the  Apodle  fays,  IVe  wrejile  not    agamfi  Fleflt 

and    Bloody    hut   again{\    Fritjcipalntes,   and  Powers^  agatnft 

the  Rulers  of  the  Darhiefs  of    tbts   IVtrld,  agamfi   Spirttual 

U'ickedneJJes  (or  wicked  Sptrits,  as  'tis  in  the  Margin.)    See 

we  have  really  to  do  with  them,  we  muft  wrelile  with 

them,  becaule  they  wrelHe  with  us.  The  Devil  ufeth  both 

2  Cor.  2.  II.    Toitcy  and  Tower,  both  Fraad  andi  Force,  againft  us.  fVe  are 

Rev.  2.  24.     not  ignorant  of  hts  Devices,  lays  the  Apoftle.     There  are  tzl 

Eph.4.  14.     Cct^i^  rti  ^ccjcLv^^  i.  e.  profound  and  deep  policies  o^  Satan.    And 

E}.h.  6.  I   .     tjjj.^^oi  r},^  cXctj/jK,  Methods  and  Arts  o( deceiving.     And  we 

read  of  fiery  Dart  ithat  he  throws  at  men,  that  is,  Darts  dipt  in 

fiery  burning  Poyfop.  They  aie  dreadfully  armed  againft  us. 

Ohj.  You'll  fay,  all  this  is  to  be  underltood   of  their 

tempting  men  to  fin. 

Anfw.  But  fuppofe  they  did  us  no  other  hurt,  is  not 
this  enough,  when  'tis  certain  Sin  brings  on  Mifery  una- 
voidably, where  it  doth    prevail  ^  This   is  the  ordinary 
Work  and   Minifhy   ot   Devils,  to   tempt,  and  induce 
^Th^n^'       men  to  Sin.     Therefore  is   the  Devil  calkd   I  -th^.^^^v, 
^      ^  ■  5' 5-  tbeTewpter,     Other  Names  (fays  one)  declare  his  N^r«rf, 
Tower,  Malice  :  But  this  mort  properly    his  Miniftry,  or 
Rev.  12.  9.      Work.     The  great    Dragon  (liys  John)  was    cafi   out,  that 
old  Serpent  called  the   Devil,  and  Satan,  which  dcceiveth  the 
whole  World,  and  his  Angels  were   ca(i  out  with  him.     See 
his  Work,  'cisto  deceive  all  the  World.     And  what  grea- 
ter Mifchief  can  he  do  more  than  to  deceive  them  into 
Sin,  unto  thsir  Eternal  Perdition?  Men  would  fin  (but 

hkely 


their  Nature^  Office  and  Minifiry.  ^  i  7 

likely  not  fb  machj  if  there  were  no  fach  Tempter^    their  M-^^-  15.  1 9- 
innate  Corruption  would  lead  them  to  ir,  but  the  Devil  jj^^^j  ^   j^^ 
promotes  it.     He  tempted  Ev,^  to  eat  the  forbidden  Fruit,  2  Cor.  11. 3. 
moved   Davtd  io  number    the  People,  put   it    in:o   the  ^^i.^^^j^  21.1. 
Heart  of  yWrfi  to  betray  Chrift,  and  into  the  Hearts  rfjoh.  1 9.  ^. 
Ananias  and  Sappbira   to  lye  unto  the  Holy  GholK     He  Arts  $.  5. 
fet  on  the  Jews  to  oppolb  the  Truth  o^'J.hrifl,     He  oida  John  8.  44. 
ted  to  Veter  that  carnal  Counfcl  which  he  gave  our  Sa- 
viour ;  for  which  C au fe  C/6r;/?   calls  ?tter  Sjtan^  G(t  thre^^^,  15.23. 
hcbind  7m  Satan.     He  winnoweth  the  Saints,  Satan  U**^^ 
Cbrtff)  hath  defired  to  wmnow  )oti.     He  tempreth   to  in- 
continency  and  Uncleannels,  i  Cor.  7.  ^.  Hinders   lio!y 
Knowledge,  2  Ccr.  4.  }.     It  was  a  mejjtng^r  of  Satan  that 
buffeted  VauL     He  was  a  /;;>j^  5p;>/;  in  the  mouths  of  all  2  Cor.  12.  ;. 
Ahab\  Prophets,  to  counfel  him  to  his  ruinc.     He  is  that 
onemy  that  Ibweth  Tares  in  the  Field,  while  men  fleep^M-it.  r$.  25. 
/.  e.  That  fills  -mens  Heads  with  Errours,  and  Delufions, 
to  their  Eternal  Perdition. 

Thus  is  the  Devil  and  his  Angels  imployed  to  deftroy 
Souls,  and  tho'  this  be  bad  enough,  yet  'tis  not  all  the 
Mifchiet  they  are  Woikers  of.  They  arc  for  Deftrui^lion, 
Temporal  hece,  as  well  as  Eternal  hereafter.  They  are 
for  vexing,  tormenting,  killing.  When  King  ^^w/  was  ,  Sam.  i5. 15. 
forfaken  of  God,  he  was  lamentably  troubled,  and  in  a 
Frenzy,  and  it  was  an  evil  Spirit  that  vexed  him.  It  was 
the  Devil  that  (poil'd  Job.  oi  his  Eftate,  fmote  him  in  his 
Body  with  grievous  Sores,  and  botches,  nnd  flew  all  his 
Children.  How  pitifully  were  thofe  poor  Creatures  ufed 
that  were  poffeffed  by  evil  Spirits.  See  Matt.  17.  i^.  He 
is  Lunatick,  and  fore  vexed.  For  ofientimts  he  falletb  into  the 
Ftre,  and  oft  into  the  water.  And  the  Spirit  cried^  and  rent 
htm,  and  he  was  as  one  dead^   Mark  9.  26. 

This  is  the  Work  of  thele  malignant  Spirit?,  and  they  ^^  tutdam 
would  quickly  make  this  World  a  very  Hell  for  Wicked-  'ly^^^^.^^X 
ttefs,  yea  and  a  Slaughter  boufe  too,  filling  all  with  Bloody  tus  An^^clo- 
and  Horrour,  if  they  were  not  reltrain'd,  and  powcifull)  runwitcorum 
oppofed.  And  what  Creatures  can  encounter  thele,  but  P^^^  "^''*  ^'*^' 
God's  holy  Angels,  appointed  to  be  our  Gi^irdians  ^g^\n[\  J^^^^^J""^^] 
all  that  may  harm  us.  d^cia.  chryf. 

H'im.de  ^'xer\, 

Ff  Noi^™ 


2  I S  A  Difconrfe  of  Angels^ 

No  Tongue  can  utter  or  Mind  fully  conceive  how 
great  Mercy  to  men  the  Miniftry  of  Angels  is.  Let  our 
good  and  gracious  God  ha?e  the  Honour  of  it. 


CHAP.      XI. 

^.  I.  The  Honour  God  puts  on  his  People  ajjign'mg 
Angels  to  take  charge  of  them,  §.  2.  Thcyfljould 
value  themfelves  accordingly ^  and  hoxv^  both  their 
Souls  and  Bodies.  S*  3-  On  the  fame  account 
ought  others  to  value  them,  §.  4.  And  not  to 
Perfecute  them.  How  great  a  Madnefs  'tis  do  fo. 
5".  5.  What  a  compleat  defence  Angels  are^  being 
every  where  and  alvpay  with  God's  People.  §.  6. 
That  therefore  they  f/jould  be  fearlefs^  and  how. 
^.7.  God's  Peoples  enemies  can  have  no  Hope  to 
prevail  againji  them. 

/  S  EC  T.    I. 

TH  E  next  Duties  that  I  fhall  infift  on  are  fome  that 
have  a  peculiar  refpe<5l  unto  the  Perions  for  whom 
the  Miniflry  of  Angels  is  fpecially  appointed,  confidered 
as  fuch.  Thefe  (our  Apoftle  fays)  are  the  Hetrs  ofSaha- 
tion,  all  the  faithful  Servants  ot  Jffits  Chnj?^  all  that  be- 
long  rohim^  the  Angels  are  fpecially  appointed  for  them. 
No»v  if  we  confider  the  State  and  Circumitances  that 
rhefe  come  to  be  in,  by  virtue  of  this  their  Privilege,  we 
(hall  plainly  difcover  an  Obligation  to  feveral  Duties,  re- 
fukin^  out  of  che  fame.  We  fhall  ccnfjder  the  great  Ho- 
nour God  puts  upon  fiich,  and  the  compleat  defence  God 
harh  made  for  them,  and  what  Duty  refults  out  of  this. 

I    What  Honour  God  confers  on  fucb  as  he  has  given 
his  Angels  a  charge  of     Where  God  confers   Honour 

there 


their  Natnte^  O^ce^  And  Minijiry.  1  i  p 

there  is  Rcfpecl  due  anfwerable  to  the  H-jnoar  he  conrtr?. 
The  more  God  honours  Pcrlbns,  the  more  tl^.ey  are  to 
be  honoured,  and  valued.  Now  it  will  be  worth  our 
while  to  confider  how  much  God  honours  all  his  ^Saints, 
the  Heirs  of  Salvation,  in  appointing  his  Holy  Angels 
over  them.  It  fhews  that  God  makes  great  account  of 
them,  and  more  account  of  them  than  of  others.  'lis 
true,  all  men  on  Earth  have  ibmc  benefit  by  Angels, 
they  are  im ployed  for  good  and  bad,  as  w^s  ihz\^/i^d 
Chap.  6.  §.  4  Whereupon  it  follows  that  God  hath  dig- 
nified humane  Nature  in  general,  by  the  Mijfion  of  Angels ^ 
as  he  hath  (more  eminently)  by  the  Incarnatton  oiCbrtft : 
But  as  the  Honour  that  is  from  Chrift's  Incarnation  fpe 
daily  belongs  to  the  Saints  for  whom  efpecially  he  took 
Man's  Natu:*e,  and  who  are  made  one  with  him  myfii- 
cMlly ;  So  the  Honour  that  comes  from  the  Miniftration 
of  Angels  does  in  a  peculiar  manner  belong  to  them,  be- 
caufe  they  have  a  peculiar  Intercft  in,  communion  with, 
and  benefit  by,  the  Angels,  as  was  proved.  Chap.  6.  §. ;. 
They  are  the  honourable  and  worthy  Pcrfon,  that  God 
honours.  Now  what  greater  Honour  can  be  put  upon 
Men,  than  for  God  to  find  fuch  excellent  Creatures  as 
Angels  are,  to  be  their  Companions  and  Guardians  ? 

What  excellent  Creatures  Angds  are,  has  been  in  part 
fhcwcd  in  the  foregoing  Difcourfa  of  their  Nature,  and 
Properties.  But  alas  all  that  we  can  fpeak,  or  write  of 
them  muft  needs  come  very  (hort  of  them:  They  defervc 
other,  and  higher  Elogtes,  than  can  be  expeded  from 
mortal  men.  To  fct  them  forth  is  work  for  the  Tongue 
or  Pen  of  an  ArdAngd.  All  that  I  /hall  fay  is,  tkey  are 
the  moft  excellent  Creatures  God  ever  made  :  and  'tis 
the  peculiar  Praife  our  Lord  Jefus  Chnflr^  that  he  is  above 
Angth :  He  only  is  fo,  that  is  God,  as  well  as  Man.  There 
are  no  mere  Creatures  that  come  fo  near  to  God  himfelf 
in  Nature,  and  Perfection,  as  the  Angels  do.  They  are 
the  moft  Images  or  Reprefentations  of  him  that  the  whole 
Creation  doth  afford. 

Now,  that  fuch  Creatures  as  thefe  are  fh-^uld  be  feri^ 
by  God  to  men,  to  affociate  and  converfe  with  them,  to 
inliru(ft5  admonifb,  defend,  and  keep  them,  to  ftew  Love 

F  f  2  and 


220  A  Dtfconrfi  of  Atrgds^ 

and  Kindnefstotheni,  what  an  Honour  is  this  to  be  put 
on  mortal  men,  fintul  men  ?  Yet  no  lefs  than  this  Digni- 
ty are  llnful  Mortals  advanc'd  to,  in  Jejns  Cknfi  ^  when 
they  are  brought  to  believe,  they  come  (as  the  ApoiHc(aysJ 
to  an  innumerabk  company  of  Angih.  Obferve  how  he  CX- 
preffes  himlelF,  Hib.  12.  22.  But  ye  are  come  unto  Mount 
Sion^  and  unto  the  City  of  the  living  God,  the  Heavenly  Jerw 
falem^  and  to  an  tTtnumerable  company  of  Angels,  to  the  general 
Ajjembly  and  Church  of  the  fi^Jl- born,  &c.  He  fets  forth  the 
greatnefs  of  the  Happinels  of  ihofe  chat  are  true  Belie- 
vers, and  fpeaks  not  of  what  they  fliall  come  to,  but  of 
what  they  do  come  to  as  foon  as  they  believe ;  But  je  art 
come^  And  to  what  were  they  come  ?  Why  not  unto 
Fellowlliip  with  holy  Men  only,  becoming  related  to  the 
whole  Altemblyof  the  firff-born,  as  Members  of  the  fame 
Body  of  Saints,  but  unto  Communion  of  Holy  Angels 
too.  fo  as  that  from  their  firft  being  Chriftians  they  have 
fellowfhip  with  Angels,  and  great  Benefit  by  them.  Tis 
true,  they  have  not  here  in  this  Life,  fuch  a  vifible,  fuch 
z  lenfihlc  2X\^  full  Communion  with  Angels  as.theyfhalj 
have  hereafter  (as  nsither  have  they  with  the  -whole  Bo- 
dy of  Saints,  and  J^fui  the  Mediator^  But  they  have  a 
real  Communion  with  Angels  here,  (as  they  have  with 
Chrifl^)  The  Angels  are  with  them,  and  conftantly  at 
work  for  them,  by  God's  fpecial  appointment. 

When  David  confidered  the  vifible  Heavens  and  the 
Earth,  that  they  were  fiibieded  to  Man's  Service,  with 
the  Creatures  on  it,  that  God  had  pu^  all  things  under  his 
Feet,  ail  Sheep  and  Oxen,  }ea  and  tlieB^afts  of  the  Field, 
the  Fowl  of  the  Air,  and  the  Fi/h  of  the  Sea,  it  made 
him  cry  out,  What  is  man  that  thou  Art  mindful  of  him,  or 
the  Son  of  man,  that  thou  vifitejl  him  ^  Pfal.  8.  3.  &c.  This 
is  indeed  very  much,  but  that  God  (Lould  appoint  xhe 
Bleilcd  Angels  of  Heaven  to  be  miniftring  Spirits,  for 
men,  is  much  more  wonderful.  Among  the  feveral 
Marks  of  Honour  which  King  Ahafuerus  oh1qx^6 Mordeeai 
to  be  graced  wirh,  this  was  the  chief,  that  one  of  the 
Kings  moft  Noble  Princes  (hould  array  him,  and  wait 
on  him,  thro'  the  Streets  of  the  Cny,  Efih.  6.9.  The 
Angels  are  t^e  moft  Noble  Pmccs  of  the  King  of  Heaven, 

now. 


their  NatHre^    O^ice  and  Minijiry. 

now  not  one,  but  all  of  them  are  appointed  of  God,  todo 
men  this  honour  :  Sure  Gnd  makes  great  account  of  men. 
And  fo  do  the  holy  Angels  too,  who  are  willing  and  ready 
to  embrace  friendlhip  with  them,  and  to  undertake  a  care 
for  them.  So  tar  are  the  Angels  from  diidaining  (ociety 
with  men,  that  they  are  much  pleas'd  with  ir,  and  rejoyce 
when  any  are  converted  and  brought  into  fellowlhip  with 
themftlve?.  Chrift  fays.  There  ts  joy  in  Heaven  among  the 
holy  Angds :  If  it  be  joy  to  them,  then  do  they  make  great 
account  of  their  company. 

Well,  lieing  ("as  has  been  jliew'd)  God  and  Angels  make 
fiich  account   of  men   renew'd  by  his  Grace,  and  made 
Heirs  of  Salvation,  it  mu(t  be  acknowledged  that  there  is 
(for  certain)  iome  real  Woith  in  them,  they  are  an  excel- 
lent People,  how  much  foever  Icorn'd  and  defpisd  by  the 
World.     David  calls  them  the  excellent  ones,  P(al.  i6.  ;.  the 
Saints  that  are  tn  the  earth,  the  excellent  tn  whom  u  all  my  de- 
light.    The  Saints  on  Earth  were  the  excellent  ones,  in 
whom  he  was  moft  delighted  :  Tho'  they  be  poor,  afHid- 
ed  and  opprefled,  yet  are  they  an  excellent  People  ;  and 
ihey  are  lo,  not  only  in  refped  of  Tome  relative  Prehemi- 
nencies  and  Privileges  that  they  are  invelted  with,  but  in 
refpscfl  of  a  certain  real  Excellency  put  into  thciii :  They 
have  the  Privilege  of  Adoption^  are  made  the  Sons  of  God  ; 
they  have  the  Grace  of  Juf^ificadon,  what  C-&r/^'?  hath  done 
and  faffer'd  is  accepted  for  them,  and  they  are  fuUy  par- 
don'd  and  reftor'd  to  God's  Favour  •,  they  are  elpous  d  to 
Chrift,  and  he  is  their  Husband  ,  He  is  the  Hedd,  and 
they  the  Members  of  his  Body,   they  are  his  Friends,  his 
Brethren:  All  thefe  arc  relative  Benefits  which   they  arc 
inveffed  with,  in  refpe^t  of  which  they  have  the   prehe- 
minence  of  others  :  Bur  this  is  not  all,  they  have  real  Ex- 
celleiKV  put  into  them  ;  for  God  ules  not  to  bellow  relative 
Privileges  on  any  but  (uch  as  he  does  Tpecially-^/^tfA/f  for 
them  ;  He  changes  the  Nature  when  he  changes  the  Rela- 
tion :  They  have  therefore  fome  finguUr  worth  in  them, 
they  have  a  more  excellent  Spirit  than  others  have.     'Tis 
given  as  a  reafon  why  Caleb  behav'd  himfelf  better  than 
the  other  Spie.s  that  he  had  another  Spiiit,  Num.  14.  24, 
This  the  Wotld  cannot  iee, and  dierefore  do  not  duly  va- 

lug 


2  I 


2  :i  5  A  DifcoHrfe  of  Arfgeb^ 

lue  them  :  They  have  a  Divine  Spirit  in  them.  We  have 
reoetvd  ((a)S  the  ApvoUle)  not  tbi  Jpint  of  the  -ivorU^  bm  the 
[pint  which  ts  of  God,  i  Cor  2.  i3  A  mare  excellent  than 
is  in  thi  men  ot  this  World-,  upon  which  account  it  is 
th.u  SclctTicnixyjijJherighteotff  ji  more  excelled  thufi  bisnetgb- 
hour,  Prov.  rz.  26.  The  Apofile  Oicks  not  to  lay,  That 
they  are  partakers  of  a  d Irvine  tj  at  we  ^  2  Pet.  i.  4.  underftand 
certain  Divine  Qualities  that  make  them  like  ii^to  God: 
For  certain,  Holineis^  by  which  God's  People  are  diffe- 
renced from  otherSj  hath  fomewhat  more  in  it  than  the 
World  (eeth.  Such  as  are  fanclified  are  faid  to  haveC^^r;// 
formed  tn  tbemy  to  be  born  of  God,  to  be  made  after  the  Image 
cf  God  that  created  thent.  Such  expreffions  muft  needs  de- 
note Ibme  finguUr  Excellency  that  is  put  into  them  :  It 
follows  therefore  that  there  is  fome  peculiar  Refped  that  is 
uuc  unto  all  fuch^  and  in  particular. 

SECT.   II. 

I.  npMat  fucli  as  are  real  Saints,  and  Heirs  of  Salvation, 
X     have  reafon  to  value  themfelves.     2.  That  others 
have  reafon  to  value  them  accordingly. 

I.  Such  have  realbn  to  value  themfelves,  and  Ihew  fuch 
tnagnatiimity  and  greatnep  of  Mind,  as  is  becoming  Perfbns 
io  qualified  and  dignified  as  they  are.  I  would  not  be 
thought  to  cherifh  Vrtde  and  Vam  glory  in  any  :  None  fee 
more  to  make  them,  and  keep  them  humble,  than  the 
Saints  do,  who  have  receiv'd  the  Spirit  to  convince  rhem 
of  Sin,  Job,  16.  8.  This  makes  them  abhor  themfelves, 
and  to  fall  down  and  lie  in  Tears  at  the  Feet  of  their  Re- 
deemer •,  but  as  they  are  renew'd  in  Chrifl,  and  have  fel- 
lowfhip  with  God  and  Angels,  it  is  much  othcrwile  with 
them.  'Tis  no  Pride  to  value  one's  felf  on  this  account  ; 
yea,  a  man  cannot  duly  value  the  Grace  and  Goodneis  cf 
his  God  and  Redeemer,  unlefi  he  do  value  himfelf,  and 
take  an  holy  ftate  upon  him ;  I  mean,  be  of  an  Holy  and 
Heavenly  Converfation  and  Carriage  in  the  World.  Oh, 
how  do  fome  debafc  themfelves  by  fordid  Anions  that 
they  fioop  to  .''  Ail  Sin  is  an  undervaluing  thing  :  a  Chri- 
itian,  when  he  is  finning,  does  not  a<fi  like  bimfelf  ,•  a 

Chri- 


their  Natfire^  O^ue^  and Mtnijiry.  223 

ChriOian  (houlJ  fcorn  all  bafenefs  :  Is  v.  not  a  (hamej  for 
one  that  hath  t'cllowlhip  with  Godi  and  Angels  to  turn  him- 
lelf  into  a  meer  Brute,  into  a  bsalHy  Swine,  as  the  Drun- 
kard does,  or  into  a  Bealt  of  Prey,  as  the  OpprefTor  and 
Perfecutor  dois  ?  Is  it  not  a  Ihame  tor  fuch  a  one  to  endave 
himlelt  to  the  Embraces  of  a  wancon  Hailor,  as  theForni- 
cator  does  P  Is  it  not  a  (hame  for  fuch  a  one  fbrdidly  to 
bow  and  bend  to  the  Wilh^  Humors,  and  Lu(h  of  Men, 
as  the  Time  ferver  does?  Shall  fuch  a  man  as  I  pe^  fiys 
Nebemtah^  and  who  u  there^  that  beivg  as  I  am^  would  go  tnto 
the  Temple  tofave  bu  life  ?  Neh.  6  ii.  He  counted  it  be- 
neath him,  and  a  great  undervaluing.  This  greatnels  ot 
Mind  becomes  aH  Saints,  to  count  all  Sin  beneath  them. 
You  that  God  has  honour'd  by  his  Grace,  value  your  felves, 
particularly,  i.  your  Souls  ;  2.  your  Bodies. 

I.  Tour  Souls  ^  thcfe  are  very  near  of  kin  to  the  Angela 
Separate  Souls  and  Angels  differ  very  Htrle  in  their  nature. 
Man,  as  coming  out  of  God's  Hands,  is  an  Incarnate  Angtl^ 
and  therefore  are  the  Angels  the  more  ready  torainifier  to 
Man :  They  look  afrer  his  Body  and  outward  eflate,  as 
well  as  his  Soul.,  but  'tis  all  in  reference  to  the  Salvation  of 
his  Soul.  'Tis  for  them,  as  Heiis  of  Salvation,  that  they 
are  minifiring  Spirits,  as  fays  the  Text.  Your  Souls  are 
precious  things,  elfeGod  would  never  have  lent  his  Son  ro 
redeem  them,  and  Angels  to  minifter  for  them.  Our  Lord 
Jefits  Chrijfj  who  bell:  knows  the  worth  of  things,  judges  a 
Soul  of  greater  value  than  the  whole  World.  Make  niu^h  ac-  Mat,  16,  26, 
count  of  your  Souls,  entertain  them  from  day  to  day,  as  is 
fitting  for  fuch  excellent  Spirits  ;  not  wich  the  Scraps  and 
Offal  of  (he  World,c-xa/p:tA:t,  as  the  Apoftle  ftilesfuch  things, 
ThtL  3.  8.  which  lome  interpret  Chaff,  (ome  Dr^/?,  (ome 
Dung^  fome  Dogs-wear^q.  xjuaiiaxx*  I  mean, not  with  fenfual 
Delights  and  Pl^afures,  more  proper  for  Brutes,  nor  with 
(ecalar  things  that  are  pafltng  away,  but  with  things  fui- 
table  to  their  nature,  even  things  (piritual  and  erernal  : 
Suffer  them  not  to  go  naked  and  hungry,  rather  than  be 
at  the  paifi  and  trouble  to  cloaih  and  fesd  them  :  Careful- 
ly put  on  Chnfr  every  day,  even  all  his  Virtue:^  and  feed 
them  with  pure  and  whoHom  Food,  in  heavenly  and  holy 
Contea^pUtion;  hinder  not  their  devout  flights  for  God 

a;id 


:i  i  4  ^  Difconrfe  of  Angeh^ 

and  Heaven,  by  loaHing  and  clogging  them  with  worldly- 
Cares  or  fleftly  Liilh,  Luke  2  i.  :^4.  Do  not  fo  undervalue 
your  Souls,  as  to  hazard  them  tor  Trifles,  for  Wealth,  or 
Pieafure,  or  Honour  of  this  Wo:  Id.  Oh,  what  lov^-priz'd 
things  do  they  make  their  Soul?,  that  will  cxpo(e  them  for 
fjch  mean  and  low  things  I  Miniders,  God's  vifibU  Agents, 
wacch  for  your  Souls,  //;^.  13.17.  yea,  and  Angels  too, 
his  inviftble  Agent Sy  they  are  call'd  JVatcbtrs^  Dan.  4.  17.  do 
not  you  negled:  therp. 

2.  Have  due  and  fitting  care  of  your  Eodtes  alfo ;  An- 
gels are  imploy'd  to  look  atter  them  too.     'Tis  true,  your 
Souls  are  the  principal  part  of  you,    they  are  your  fclves^ 
not  your  flefhly  part;  and  'tis  biutifh  to  ne^lcd  the  Soul, 
to  fpare  or  pleafe  the  Flelli.     The  Soial  is  the  Heavenly 
part,  the  Body  is  the  Earthly  put,  and  as  the  Heavens  are 
above  the  Eatrh,  fo  are  your  Souls  in  wo-ch  above  your 
Bodies  :  however,  there  is  an  Honour  due  to  your  Bodies 
alfo.     The  Apoflle  tells  us,  T«  the  will  of  God  that  every  one 
fljould  learn  how  to  fojjlfhts  VeJ]el  {i.e.  his  B-)dyJ  tn  favBifica- 
tion  and  honour^  I  Thef.  ^.^.     God  would  have  men   mind 
the  honour  of  their  Bodies,  and  the  honour  of  rhem  is  their 
jan5tific%tion^2LS  that  Texc  cLaily  enough  proves.     The  on- 
ly honour  that  fome  care  to  be'low  on  their  Bodies,  is 
neat  and  rich  Attire,   a  Vanity  too  much  affeded  among 
U5  ;  but  the  Raiment  and  outward  Drefs  of  the  Bod/  adds 
nothing  to  it,  but  to  be  a  covering;  of  its  fhame,   and  to 
fence  it  againffc  the  noxious  impreflions  of  he^t  and  cold, 
that  it  is  expos'd  to  when  naked.     The  honour  of  the  Body 
is  to  have  the  Members  of  it  Infirumentsof  Righteoufnefs, 
and  not  of  Sin.     Therefore  our  A  profile  exaorts,  L(t  not  fin 
reign  in  your  mortal  body,  that  %cu  jliould  obey  tt  m  the  lu^s 
thereof:  neither  yield  ye  your  memh^,rs  iu[irume7Us   of  unrigh- 
teeufncJJ  unto  fn,   but  yield  your  [iives  unto  God,  m  thof  that  are 
altve  from  the  dead^    and  your  members  mflruments  of  righteouf- 
tjefiuntoGod,  Rom.  6.  12,  15    /ind  again  he  fays,  He  that 
committeth  Fornication  finneth  agamfl  his  own  body,  1  Cor.  6.  18. 
/.  e.  He  abufes  and  dijhonours  ir  ^  and  as  it  is  true  of  Forni- 
cation, fo  alfo  of  every  other  Sin  that  the  Body  is  imploy'd 
in, 'tis  a  difhonouring  of  the  Body;  wheiefore  carefully 
keep  your  felves  from  all  Sins  of  the  Flefli  as  well  as  Sptnt. 

The 


their  Natttre^  Office  and  Miniftry. 

The  Apoflle  fays^  Tfjat  your  bodies  are  the  Templa  of  the  Holy 
Gbofl,  I  Cor.  6,  19.  Imuitadd  here,  Tt.ey  are  part  ot  the 
Angels  charge,  and  therefore  mull  not  be  dilhonour'd  : 
there  is  nothing  dilhonours  the  P.ody  but  (inning  To  have 
the  Body  difgracefuliy  us'd  by  Peilecutors,  is  no  didionour 
to  ir.  When  the  Apoiiles  were  whipt  like  Rogues,  t/jey 
went  away  rej ycing  that  they  were  counted  worthy ^  A<fts  5".  41. 
Scars  and  li^ounds  in  the  BsAy  are  marks  o{  honour,  when 
they  are  ior  C/jr/// and  his  G^jy^e/.  I  hear  in  ykj  body  (f-iNS 
Taal)  the  marks  of  the  Lor  A  J  ejus,'  Gal.  6.  1 7.  And  Chrifi  a 
ntagnt(iid  m  my  body,  Phil.  i.  20.  Scars  and  outward  ble- 
milhes  receiv'd  in  defence  ot  the  Gofpel,  no  man  hath 
caufe  to  be  alhani'd  of.  they  are  a  mans  Glory  ;  but  be- 
ware of  finning,  for  'tis  an  undervaluing  ot  the  Body, 
when  the  Members  of  it  are  made  Infhuments  of  Uniigh- 
teoufnels.  To  Ipeak  a  Lye,  or  prophanely,  to  curie  or 
(wear,  is  a  difhonour  to  th^Tongue,  To  look  on  a  Wo- 
man to  lufl  alter  her,  is  a  difhonour  to  the  Eye.  To  work 
any  unlawful  thing,  is  a  difhonour  to  the  Hand.  What 
an  incongruity  is  it  for  us  to  defile  our  Bodies,  when  the 
Angels  have  often  to  do  about  them  ?  And  to  difhonour 
them  which  the  Angels  honour,  fo  as  to  take  the  charge 
of  them  ? 

Thus  are  we  Debtors  to  our  felves,  to  our  o^nSouh  and 
Bodies,  for  this  kind  of  Honour,  on  the  account  of  the  ho- 
nour God  hath  put  upon  us,  in  appointing  Angels  to  be 
miniftring  Spirits  for  us. 

SECT.    III. 

2.  A  S  the  Saints  on  this  account  have  reafon  to  value 
x\.  and  make  account  of  themfelves,  fo  have  all  men 
reaion  to  value  and  make  great  account  of  them,  what- 
ever their  outward  quality  in  this  World  be.  The  Angels 
are  miniffring  Spirits  for  all  the  Heirs  of  SAlvarfon,  with- 
out exception.  As  God  u  no  rejpethr  of  per  Jons,  AcSts  10  34. 
fo  neither  are  Angels.  Such  as  God  hath  chofen  out  of 
the  World,  and  leparated  unto  himfelf  by  his  Grace,  be 
they  high  or  low,  rich  or  poor,  bond  or  Uqq^  the  holy 
Angels  have  the  charge  of  them,  and  do  carefully  look  at- 

Gg  ter 


11 


2  25  ^  DifcoHrfe  of  Atigels^ 

ter  them.  There  is  neither  Greek  nor  Jew,  circuwcijion  nor 
uncircumctfion,  Barhartan,  Scythian,  bond  nor  f-ee :  hut  Chnfi 
is  aUy  and  in  all,  Col.  ;.  1 1.     Wherefore, 

I.  The  meaneft  of  God*s  Saints  and  Servants  muft  not 
be  defpis'd  ,  'tis  their  lotinany  of  them  to  be  poor,  afflid:- 
ed,  and  opprefled  here  in  this  World  ;  nor  Ijave  they  aU 
of  them  the   greateR   Parts  and  Endowments  of  Nature 
and  Art :   God  bath  cbofen  the  poor  of  this  world^  rich  in  fatth^ 
lays  Jamesy  cb.  2.  5*.  And  hath  revealed  the    myfienes  of  bis 
Kingdom  to  babes,  while  he  bides  them  from  the  wije  avd  fru- 
dint,  as  fays  our  Saviour,  Mat,  11.25-.     And    t^aul   lays, 
"Not  TKany  wife  men  after  the  fiejh^  net  manj  might}'^    not  many 
noble  are  called  :  But  God  bath  ch-jfcn  tli  fooiijl  :bwgs  of  the 
world,  to  confound  the  wife  ^  and  God  hath   cbojen  tbe   weak 
things  of  the  world,  to  confound  the  things  that   are   mighty, 
I  Cor,  I.  2  ),  27.     They  m.iy  then  many  of  them  be  poor 
andmCcH,  yea,  veak  and  filly  perlons,  in  the  Eye  of  the 
Wcild,  anu  yet  they  ought  not  to  bedefpisd  :  for  as  God 
hath  chofen  them^  fo  the  Angels  attend  and   wait  upon 
the  meaneft  and  moft  defpicable  of  them,     ihe  poor  man 
cried,  (fays  Dauid)  and  the  Lord  heard  htm^  and  jaKjed  him 
mt  of  his  troubles.    Tbe  Angel  of  tbe  Lord  encampitb  about  them 
that  fear  him,  Pfal.  ^4.  6,  7.     Lazarus,   at   his  death,  was 
magnificently  conduced  by  the  holy  Angels  to  Heaven, 
tho'  a  Beggar ;  and  the  fame  Angels,  out  of  doubt,  attend- 
ed him  while  amongft  the  Living.    Lee  none  then  of  thole 
God  and  Angels  fo  honour  be  defpis'd.    Oh,   how  little 
reckoning  do  the  men  of  this  World  make  of  the  poor 
Saints  and  Servants  of  God  I  they  fcom,   and  deride,  and 
opprefs  them,  and  yec  have  they  often  fared  the  better  for 
their  company  :  Pottphar  did  for  Jofeph's  company,  Gen. 
^9*  2,  3.  yet  Jo/epb  was  then  but  in  the  quality  of  a  Bond- 
flavc.     And  Laban  fared  the  better  for  Jacob's  company, 
and  yet  he  Vv^as  then  but  a  poor  Fugitive.     We  have  a  con- 
feflion  from  Laban  s  own  Mouth,  /  ba^e  learned  (fa)  s  he) 
by  experience  y  that  the  Lord  hath  lltfjed  me  for  thy  fake  ^  Gen. 
;o.  27.    Many  more  like  Inftances  might  be  produc'd. 
Malters  have  reafbn  to  prize  (uch  Servants  above  others  •, 
and  all  have  reafon  to  prize  fuch  company  molt  :  They 
have  iecret  hints  and  helps   from  Angels,  which  others 

have 


their  Natnre,  Office^  and  Minifiry.  127 

have  not,  which  make  their  Service  more  profperou?,  and 
their  Converfation  more  advaiita^'^cous,  Gen.  24.  7.  yet  are 
they  little  regarded.  But  no  wonder  if  the  World  flight 
and  fcorn  God's  poor  Saints,  this  Sin  is  found  aUb  among 
(iich  as  are  Vrofejjors  of  Reli^ton,  and  is  more  unreaibnablc 
in  them  than  others.  The  Apoflle  Jamer  reproves  ic  as  a 
great  fault,  common  in  thole  firft  and  purelt  times  oiCbri- 
ftiamtj,  that  they  defpis'd  the  Poor,  Jam.  2.  ;,  6.  So  does 
the  Apoflle  Vaul,  i  Cor.  i  ij.2.  Our  Saviour  gives  the 
matter  in  hand  as  a  realon  againft  it,  namely,  Why  we 
fliould  not  defpile  the  meanelt  Sainr,  any  one  of  the  iictk 
ones  that  believe  in  him,  Becau^"  (lays  hej  thdr  Angels  in 
Heaven  do  alway  behold  th'^  -f^aci  j  God,  Mj>t.  i8.  lo. 

Oh,  what  intolerable  fruie  is  it  for  any  of  us  Mortals 
to  think  our  (elves  too  good  for  the  ccmp.  ny  of  fuch  as 
have  fellow/hip  with  AngeU  ?  The  holy  Angels  diidain 
not  to  accompany  and  converre  wi;h  them,  and  is  ic  not 
abfurd  that  we  fhould  r  Onr  ApoIUe  exhorts  Chriftians 
to  be  condefcending  to  men  of  ic^v  ellate^  Rom.  12. 1 5. 
Mind  not  high  things ^  but  con(^cf..vdt^  r^en  of  l:V'  p,fate.  Be 
they  of  never  fo  mean  iidif'^n,  il  chcy  be  C.^  Members 
of  Chrift,  and  Heiis  of  Salvation,  tney  are  worthy  of  pe- 
culiar Refped,and  ihould  have  it  paid  unto  them. 

SECT.    IV. 

And  2/;,TF  they  fliould  not  be  flighted,  much  iefs  fhould 
.L  they  be  wrcng'd  and  burred,  and  woe  be  unco 
fuch  as  have  any  hand  in  fo  doing.  Our  Saviour  Chrifi 
lavs,  /;  were  better  for  fuch  a  one  that  a  mtR  (tone  were  hanged 
about  bis  neck,  and  that  be  were  drowned  in  the  midfi  of  the 
fea,  M^t.  18  6.  How  many  Perfons  have  been  brought 
to  fad  ends,  how  many  Families  have  been  ruin'd,  how 
many  Kingdoms  have  been  lamencabiy  broken  by  this 
means  ? 

Bsfides  what  inftances  Scripture  affords  us,  obferving 
Men^  and  fuch  as  are  convetfanc  in  Hiftory,  can  ttll  us 
of  a  multitude  thu  would  fill  a  Volume.  Wha*  became 
oi  Herod  the  Grea\  rh.u  f:ught  t'ne  Life  of  our  Sjvi:ifr,  p.v,d 

G  g  2  He- 


22$  A  Difcourfe  of  Angels^ 


I^rod  Antipoj,  who  beheaded  John  tlie  Baptifi?  The  for- 
mer diid  of  d  very  loithfom  Diteafe  ;  che  latter,  with  his 
Hercdiasj  being  banilVd  into  France^  both  Hv'd  there  mife- 
rably^and  fas  N^Mc/fri«  fays)  were  flarv'd  to  death,  0/7<jw^. 
Cent,  I.  The  other  Herod,  cail'd  Hero^  Agrtppa^  who  kill'd 
y<?wf/  and  impiil  ;n'd  Peter,  with  an  intent  to  have  his 
Lile  roo,  we  read  he  was  eaten  out  of  Lice,  Acts  12.  2g.  Who 
knows  not  what  End  the  perfecuttn^  Emperors  c-ime  co  moil 
ofchem,  that  has  ever  read  Ecdefiajhcal  Hifiory  ?  I  will 
not  refied  on  our  times,  that  I  may  not  give  offence  to 
any.  What  became  of  Pharaoh  and  his  Holt,  that  purfu'd 
God's  People  after  they  had  been  long  opprefs'd  ?  You 
know  they  were  all  (wallow'd  up  at  once  in  the  Red  Sea. 
And  what  became  of  the  Ajjyriam,  a  mighty  and  vicftorious 
Nation  r  When  they  fell  upon  Gods  Church  and  People, 
they  were  utrei  ly  broken  by  the  Perfians,  and  God  threac- 
ned  them  bsfoiehdnd  withDeffruction,  for  that  Cruelty 
they  aded  againit  his  People.  So  he  threatens  Syria^  Fht- 
hjlia^  Tyre^  Edom,  and  Amnon,  to  (end  the  Fire  of  his  wrath 
among  them  for  the  Tame  reafon,  even  for  wronging  and 
dealii.g  cruelly  with  his  People,  as  you  may  read  in  the 
firft  Chapter  of  Amos  :  And  the  Lord  gives  this  reafon 
why  he  was  angry  with  all  the  Heathen  Nations,*  lamjea- 
lam  for  ycruialem^and  for  Ston  with  a  great  jealoufie  :  I  am 'very 
fore  dijpleafed  7vith  the  Heathen  that  are  at  eafe.  For  Iwas  but 
a  little  difpleajed,  and  they  helped  forward  the  ajJli5lion^  Zech. 
1.14,15.  Note  here,  they  that  help  forward  the  Affli- 
dion  of  God's  People,  tho'  they  be  not  the  lole  Caufes  of 
it,  draw  Judgments  on  themfelves. 

And  no  wonder,  for  fuch  as  attempt  any  thing 
againit  God's  People,  that  they  bid  defiance  to  the 
blcffed  Angels  that  are  their  Keepers,  and  wage  War  with 
them. 

'lis  God's  Pleafure  that  the  Troublers  of  his  People 
fhould  (bmetimes  be  let  alone  for  a  while,  but  when  their 
nieafure  comes  to  be  filled  up,  they  fhall  fall  on  a  fudden, 
or  waffe  away  by  degrees,  before  the  watchful  and  faithful 
Guardians  of  the  Church. 

'Tis 


their  Natnre^    O^ce  and  Mtniflry.  2257 

'Tis  to  be  noted,  thofe  Hrfcs,  red,  fpeckled,  and  white, 
which  Zechary{.\^  in  his  Vifion,  were  holy  Angels,which 
God  (enc  forth  to  walk  to  and  fro  thro'  the  Earth,  verAo. 
Thcle  nuke  report  of  rhe  pi efent  PcJice  the  Nations  we^e 
in,  chat  had  oppreiTed  the  Church.     tVe  have  walkcJ (idy 
they  J  to  and  fro  thro'  the  Earthy  avd  htbold  all  the  Earth  fit- 
teth  (ItlL  and  li  at  reft^  ver.  ii.     They  were  all  quiet,  but 
JtrufaUm  was  in  trouble.     Now  one  c>f  the  Angels  makes 
rt  quell  lor  Jerujalew^  and  moves  God  to  the  avenging  of 
his  People  on  thofe  that  opprcffed  them.     Ihm  the  Angd 
of  the  Lord  J  arj/v^^red  ar.d  faid^  O  Lord  of  Hnfls^  how   long 
Wilt  thou  not  have   mercy  on  'Jerujalerr)^  and  on    the  Cities  of 
Judahy  againfi    which  thou  hafi  bad  indignation  thcjc  Three- 
jcsre  and  Fen  yean,  ver.  i  2 

The  Angels  were  able  to  bear  with  Jtrufilenis  enemies 
no  longer,  but  move  God  againft  them.  And  'tis  laid', 
God  anfivered  the  Angel  with  good  and  comfortable  words,  ver. 
13.  Then  it  follows,  v.  14.  /  am  jealous  for  Jerufalem^  and 
for  Ston^  with  a  great  jealouf/,  1  am  jore  difpleafed  with  the 
Heathen^  &c.  Hereupon  Carpenters  arc  prefently  fent  to 
cut  down  thofe  Horns  that  had  icattered  Judah  {{o  the 
matter  is  reprefented  in  the  Vi(ion)  The  me<?ning  is,  cer- 
tain Angels  had  Commiflion  to  break  thofe  Nations  that 
had  afflided  and  opprefTcd  God's  People.  ^Fhen  I  lift  up 
7?7i?)e  EjfcSy  andfaw,  and  b( hold  four  Horns  And  1  jaid  unto 
the  Angel  that  talked  with  me^  what  be  theje  ?  &c.  read  ver, 
i8,  19,  20,  2  Jr.     Thefe  Nations  pay  dear  for  ic  at  laft. 

Oh  that   Ferfecutors  would  bethink   themr;;lves  a  little, 
and  confider  what  they  are  a  doing. 

Gamaliel,  a  great  Do(5^or  of  the  Law^  judges  fuch  to  be 
fighters  agamfi  Gcd^  and  lb  indeed  they  are.  They  aiTanh  '^'^'  5-  3-'' 
the  Perlons,  God  s  Hofls  of  Angels  encamp  about.  Oh 
the  Bedlam  frenzy  o\  poor  deluded  Mortals!  Have  the 
workers  of  tnitjuity  no  knowledge  (lays  David)  who  eat  up  my 
feople  js  they  eat  Bread  ?  What  are  they  out  of  their  Wita  ? 
Have  they  abandoned  all  u(e  oi  their  Reafon  and  Under- 
flanding  1  Yes  indeed,  they  are  the  Fools  that  jay  in  their 
heart  there  is  no  God^  ver.  i. 

If  Atheifm  did   riOC  much  prevail,  if  God's  Providence 
were  acknowledged;  ?,nd  the  Inltrumenrsof  his  Providence, 

the 


Q  3  o  A  DifcoHrfe  of  ringehy 

the  Angels  were  known,  it  would  cool  the  Courage  of 
Perfecutors,  and  make  them  refrain  from  thofe  Men,  that 
are  fo  magnificently  attended  by  God's  fpecial  Appoint- 
ment. 

So  much  of  the  Honour  God  hath  put  on  his  People  in 
appointing  Angels  over  them,  and  the  Duties  this  o- 
bliges  ca 


w 


SECT.    V. 

E  are  next  to  confiderthe  compleat  dtfence  Angels 
are,  how  fafe  God's  People  are  in  their  keeping, 
with  the  Duties  which  on  this  account  Perfons  come  to  be 
(pecially  obliged  unto. 

What  2L  comphsit  {iefence  Angels  are,  and  how  v;el!  pro- 
vided for  every  way,  God's  People  are  by  th..  viiniftry  of 
Angels,  may  eafily  be  gathered  from  what  has  been  al- 
ready faid.    Here  let  us  note, 

I.  The  Angels  are  every  where,  where  God's  People 
are  in  need  of  them.  I  do  not  mean,  that  the  fame  An- 
gels are  at  the  fame  time,  every  where,  God  only  is  fb 
every  where:  But  fome,  or  other  of  the  Angels  are  (till  at 
hand,  and  they  move  from  Heaven  to  Earth,  and  from 
one  far  diftant  place  to  another,  in  a  very  little  point  of 
time,  as  was  (hewed,  Chap,  ;.§.  8.  Whether  God's  Peo. 
pie  be  on  the  Seas,  or  on  the  Land,  whether  at  home  or 
abroad,  whether  at  Liberty  or  in  Prifon,  Angels  ever  at- 
tend them.  If  they  have  a  Call  to  go  to  Sea,  hear  what 
Da'vid  (ays,  Tbey  that  go  down  to  the  Sea  in  Shipjy  that  do 
hufimfs  m  great  IVaters^  tbefe  fee  the  works  of  the  Lord,  and 
bis  wonders  in  the  deep.  For  he  commandeth  and  ratjeth  the 
fiormy  windy  whtch  lifteth  up  the  waves  thereof]  &CC,  Then 
they  cry  unto  the  Lord^  he  maketh  the  Storm  a  Calm^  fo  that 
Pfal.  107.  25.  the  Waves  thereof  are  ft  ill.  Then  are  they  giad  becauje  they  be 
ad  jr.  ^mety  fo  he  hringeth  them  into  their  de fired  Haven,  God  tiocs 

this,  but  'tis  by  the  Mini(hy  of  Angels:  For  there  are 
Angels  of  the  Waters,  that  attend  his  People  there.  So 
the  Angel  is  called,  Rev.  16.  f.  The  Angel  of  the  Waters. 

li  they  have  occafion  to  travel  into  Foieij^n  Countries, 
they  cannot  have  their  Friends  about  them  there,  as  at 

heme : 


their  Nature j  Office^  and  Minijiry.  2  3  i 

home  :  But  thefe  faithful  C'ompanions,  the  Angels,  will 
go  wich  them,  and  make  their  way  profperous,  as  the 
Angel  did  go  with  Abrakan/i  Servants,  when  he  travelled 
into  Syria,  to  get  a  Wife  for  Ifa^ic. 

Should  they  be  fhut  up  dole  Vr'tfoners,  the  Angels  will 
^'tfjt  them,  as  they  did  Tcttr,  and  others  of  the  Apofiles.  Afts  5.  ip. 
And  i^s  they  did  John,  when   he  was  an  exile  in  Farmos.  A^is  12.  ?• 
No  Walls,  nor  Gates,  can  keep  tl;em  our.     Ihgar  had 
an  Angel  to  comfort  her  in  an  howling  Wildernefs.     So 
our  Saviour  Cbrtfi  had   many  Angels   minifying  to  him,  ^*^'  *  "* 
after  he  was  led  into  the  Wildernefs  to  bj  tempted. 

2.  There  is  no  time  when  Angels  arc  out  of  the  way. 
'Tis  not  now  and  then  they  vific  Gods  People,  but  they 
incamp,  or  pitch  their  Tents  about  them.  If  God  do  at 
any  time  call  them  off,  'tis  for  Ibme  fpecial  R  afon,  and 
they  return  again  to  their  Charge  ;  When  thty  are  for- 
faken  by  Frientis  and  Acquaintance,  they  will  not  leave 
them.  PFht?i  mj  Father  and  V7y  Mother  for  fake  me^  then  the 
Lord  wiUtahe  me  up,  fays  Davtd^  Pfal.  27.  10. 

5.  In  all  their  Neceflities  both  of  Body  and  Soul,  An- 
gels can  relieve  them?  In  War,  and  Famine,  and  Pefti- 
lence,  the  Three  moft  dreadful  Plagues  of  God,  on  the 
outward  Man,  they  are  mighty  and  wonderful  Helpers^ 
In  I'Par  the  Angels  go  before  God's  People  as  their  Captatn/y 
and  Leaders,  and  fight  for  them,  Jofi.  j.  1;^  14.  Yea, 
cover  their  beads  in  the  day  of  Battle^  Pfal.  140.  7.  In  fa- 
mine they  provide  Food  for  them,  as  they  did  Manna,  for 
the  Ifraelites  in  the  Wildernefs,  Vfal  78.  2^. 

In  time  o^Tefiilence,  they  preferve  a^d  keep  them  from 
the  Contagion.  Jbou  (halt  not  he  afraid  (Tays  Da'vtd)  of 
the  Tefi Hence  that  •walketb  in  the  darknef^  nor  for  the  defirw 
Bton  that  watteth  at  noon  day  :  A  Tbouj^nd  {hail  fall  at  thy 
Jtde,  and  Ten  Thoufand  at  thy  right  band,  hut  tt  Jljall  not 
come  nigh  thee.  For  be  fljall  give  his  Angels  charge  over  thee, 
Pfal.  91.  6^  7,  II. 

In  times  of  Perfecution,  Angrlbfcmptimes  ftiangely  hide, 
and  deliver  God's  People  :  /  h,  *vi.vin  they  luffer  wickeJ 
men  to  try  their  Faith  anu  y^r.Kic;,  rhey  often  much- 
mitigate  their  Pains,  and  are  McTti:g,ri  of  very  refreih- 


mg. 


.^2  ^  DifcoHrfe  of  AngeJs^ 

'\t\g  Comforts,  as  has  been  by  many  Indances  proved  in 
the  foregoing  Difcourfe, 

And  as  for  the  Souls  of  God's  People,  how  helpru!  An- 
gels are,  See  Cbaf.  7.  When  ordinary  vilible  Helps  for 
their  Souls  fail,  when  Aiimjiers  and  OrJwj?jces  are  taken 
from  them,  this  ihnding  Ordinance  of  God  never  fail?. 
An^eh  cannot  be  kept  from  meeting  wirh  God's  People, 
and  preaching  to  them.  Angels  can  (peak  to  them  by 
w?,y  of  CorTjfort,  and  by  way  of  Counfel  and  Dir.Qion,  m 
fpite  of  their  enemies.  They  (hall  not  want  reaching  in 
tl:re  worlf  time5. 

Thus  are  God's  People  well  provided  for  by  the  Mini- 
ftration  of  the  holy  Angclf. 

SECT.     VL 

FRoni  hence  it  follows,    i.  That  God's  People  (hould 
be  fearkfi  however  things  go. 
2.  Their  enemies   have   reafon   to  be  bopelejjj  becaufe 
they  (hall  never  be  able  to  prevail  againit  them. 

I.  God's  People  (hould  be  f^^r/e/}.  I  mean  in  refped 
of  any  difmaying  and  dejeding  Fear  :  Such  a  da(tardly 
Fear  as  puts  a  Man  out  of  his  way,  or  di/heartens  him 
in  it  ^  all  fuch  Fear  God's  People  have  reafon  to  put  off. 

There  is  a  Fear  that  hath  great  and  good  ufe  in  the 
Life  of  Man.  God  himfelf  hath  put  it  into  the  Nature 
of  Man,  to  excite  him  to  the  ufe  of  proper  means  of  felf- 
prefe  vation.  To  be  wholly  without  this  Fear,  is  to  have 
put  off  the  Nature  of  a  Man,  and  to  become  (f  upid  and 
fen(elefs,  which  a  Chriftian  by  no  reafon  (hould  be. 

There  ought  to  be  a  due  Re(entment  of  Dangers,  but 
withal,  an  holy  Boldnefs,  and  undaunted  Courage,  and 
Confidence,  with  which  a  Chriftian  (hould  keep  on  his 
way,  whatever  Difficulties  he  meet  with.  And  good 
ground  he  hath  for  this,  confidering  the  ProvKion  God 
hath  made  for  his  Safety. 

David  fays,  I  will  not  be  afraid  of  Ten  Jboufands  ofPeO' 
fie  that  have  fet  thernfelves  againft  me  round  about ^  Pfal.  ;.  6. 
And  tho  an   Hoft  fljould  encamp  againfi  me^  mjf  Heart  fliall 

not 


their  Nature^  Office  and  Minijiry.  ::  3  3 

not  [ear  i  tho  War  ^^mhl  rife  agairiH  me,  hj  this  will  I  be  con* 
fidcvty  P(al.  27.  5.  And  again,  God  //  cur  refuge  and 
Jrrengtbj  a  very  prefent  help  in  trouble.  Tbenfore  we  will  r,o: 
fear,  tho  the  earth  be  removed,  and  tbu  the  mount ains  be  car- 
ried into  the  mtdjt  of  the  Sea:  Jbo  the  waters  thereof  roar , 
and  be  troahled.^  tho'  the  mountains  pake  with  the  Jwelling 
thereof,  Plal.  46.  i,  2,  3.  Here  is  a  Mind  compofed  and 
/ixed,  as  is  becoming  one  that  is  a  Servant  ot  God^  and 
knows  himfelf  in  late  hand<. 

Obj.  Some  perhaps  will  Objecfl.  Are  not  God's  Peo- 
ple as  fafc  in  his  iinmediatc  keeping,  as  in  the  hands  of 
Angels  ?  What  further  Security  does  tl^e  Dodrine  ot*  the 
Angels  Miniftry  afford  any  ^  David  makes  no  mention 
of  Angels,  but  only  of  God's  keeping  him,  and  groi^nds 
his  Confidence  thereupon,  in  the  places  before  quoted. 

I  Anfwcr.  'Tls  (I  grant)  in  God's  keeping  that  all  our 
Safety  lief,  he  is  our  Salvation  :  But  as  hath  been  luffi- 
ciently  proved,  it  is  by  the  Angels  as  the  ordinary  InOru- 
ments  of  his  Providence,  that  he  keeps  us.  And  tho'  in 
thcfe  places  he  makes  no  mention  of  Angels,  yet  in  other 
places  he  does,  In  Pfal,  ^4.  6.  He  fays,  The  poor  man  cried 
and  the  Lord  heard  him,  and  javed  him  out  of  all  bis  troubles. 
The  Lord  did  it,  but  how  he  did  ir,  the  next  Words 
iliew.  The  Avgel  of  the  Lord  encampetb  about  them  that  fear 
him^  and  delivereth  them,  ver.  7.  God  doth  it,  but  by  his 
Angels.  So  Pfal  91.  The  reafbn  he  gives  why  the  Faith- 
ful are  fo  very  fife,  is  the  Charge  the  Angels  have  of 
them.  He  (ays,  z>er.  i.  They  are  under  the  jl)adow  ofths 
Almighty y  he  covers  them  with  his  feathers,  and  under  his 
wings  thty  trujt,  ver.  4.  Wherefore  he  adds.  Thou  jhalt 
not  be  afraid  of  the  terrour  by  night,  nor  the  Arrow  that  flieth 
by  day  y  nor  for  the  Pfflihnce.^Q,  ver.  5",  6,  There  jh.illno  evil 
befal  thee  J  neither  any  plague  come  mgk  thy  dwclii?ig.  This 
he  would  have  the  Faithful  Mm  confident  of;  But  why 
lo  ?  What  fecuricy  has  he  for  fuch  Confidence  ?  Wny  re^d 
on,  For  hd  [Jjall give  his  Angels  charge  over  thee,  to  keep  thee 
mall  thy  ways:  They  fliall  bear  thee  up  in  their  hands ,  leaji 
thou  dajl)  thy  foot  againsl  a  Stone,  6Cc.  ver.  ii,  12.  Th.is  he 
faperadds  co  the  general  ConfiJeracion  of  God's  Provi- 
dence,  as  having  peculiar  Encouragement  in  ic.    The 

n  h  Pruvi. 


2  34  ^  Difcourfe  of  AvgeJs^ 

Providence  of  God  is  as  full  an  Incouragement  and  Se- 
curity as  can  be,  in  it  lelf,  but  as  to  us  it  is  a  greater  Se- 
curity that  we  have  Angels  appointed  over  us. 

All  good  things  whatfover  come  to  us  from  God,  as 
the  firjl  and  hightfi  Canfe :  But  they  come  down  to  us  by 
many  fubordinate  Caujes,  and  Mediums^  which  the  great 
G(  d  is  pieafed  to  make  u(e  of,  as  Vipes  and  Channels,  thro' 
which  he  conveys  them  to  us.  Hear  the  Prophet,  It  jhaJl 
come  to  fjfs  tn  that  day  fattb  the  Lord,  I  will  hear  the  Heavens, 
and  they  fli all  hear  the  Earthy  and  the  Earth  fliall  hear  the  Corn 
and  the  Wme^  and  the  Oil^  and  they  fhall  hear  yez^reel,  HoC  2. 
21,  22.  God  is  here  let  forth  as  he  that  will  feed  hisdi- 
Itrelfed  People  Jez^rcel:  And  'tis  (hewed  how  he  will  do 
it,  not  immediacely  by  himfelf,  but  by  feveral  interve- 
nient  Mediums,  fiibordinate  one  to  the  other.  Firit  God 
will  hear  the  Heavens,  and  furnifti  che  Clouds  with  Wa- 
ter, then  they  fend  down  their  Store,  in  refrediing  Show- 
ers,  and  De  vs  on  the  Earth,  tha:  looks  for  ir.  The  Earth 
doih  inits  Womb  cherilli  the  Seeds,  and  Plants,  and  im- 
parts is  moiflure  which  it  receives  from  the  Heavens,  fo 
that  the  Corn,  and  Wine,  and  Oil,  are  plentifully 
brought  forth,  thefe  feed  JezreeL  God  does  it,  but  not 
without  thefe. 

'Tis  a  very  great  comfort  to  confider  our  felves  under 
God's  Care,  but  it  mud  needs  add  much  to  our  Confi- 
dence to  fee  means  prepared  to  do  us  good  by,  becaufe 
'tis  his  manner  to  work  by  means.  When  there  is  mode- 
rate Rain  in  the  lealon  thereof,  and  refrelliing  Dews, 
when  the  Earth  brings  forth  plentifully,  are  we  nor  bet- 
ter (atiified  chat  there  is  no  danger  of  a  Famine.^  When 
we  have  nor  only  Succour  promifcd,  but  Provifions  in  a 
Readinels,  there  is  lefs  caule  of  Fear. 

When  Jacob  faw  the  IVaggons  which  Jojefh  fent  to  carry 
Gen.  45  27.  him,  Tisfaid,  The  Spirit  of  Jacob  revived.  All  that  his 
Sons  had  told  him,  could  hardly  latisfy  liim,  till  he  law 
the  Waggon?.  Nor  could  the  Fear  ot  the  Prophets  Ser- 
vant be  maflered,  till  his  Eyes  were  opened  to  fte  Cha 
nets  and  Horfes^  that  i.%  the  Holt  of  Angels  that  covered 
the  Mountains,  and  were  a  guard  about  his  Maimer. 
Wherefore  'tis  (no  doubt)  a  great  help  to  Faith,  to  know 

(not 


their  Nature^   Office  and  Mhnjlry.  ::  ^  5 

(not  only  that  God's  Providence  is  over  us  But)  that 
there  is  fuch  a  Guard  of  Angels  prepared,  aud  alway  in 
a  Readinels  to  helpu^ 

And  it  bein^  io,  how  undaunted  fhould  we  bt  ?  We 
have  reafon  to  be  hold  and  fearlefs  in  God's  ways,  we  may 
fafely  venture  on  any  dangers,  where  we  have  a  call :  We 
need  not  fear  the  Power  or  Policy  oi^  Encnu-s  being  in 
the  hands  of  fuch  Keepers  as  Angels  are. 

SECT.    VII. 

2/y,  A  S  God's  People  have  caufe  tobs  fearlcfs,  io  their 
jlV.  Enemies  (^on  the  lame  account)  have  cau(e  ro 
be  bopekfs.  I  mean,  hopelefi  of  ever  working  their  ends 
on  God's  People.  Wicked  and  ungodly  men  think  to 
tread  down,  and  root  our,  and  ucterly  to  defhoy  fuch  as 
are  faithful,  and  they  grow  the  more  confident  that  they 
fliall  be  able  to  do  fo,  while  they  obferve  how  little  Sc^cu- 
lar  Strength  is  ufually  on  fuch  mens  fide.  The  vifible 
Power  of  God's  Church,  is  but  little.  Jacob  is  but  a  weak 
Worm.  But  hs^ar  what  the  Lord  fays.  Fear  7jot  worm  ja- 
coh,  and  ye  men  of  Ifrael,  I  will  help  thee^  &:c.  Thou  Jljii:  h'l.  41. 1:^,1^. 
threjh  the  Mountains.  Not  by  mighty  nor  by  fower^  but  by  my  ^^'^^-  4-  -• 
Sfirtt,  faith  the  Lord  of  Hofts, 

All  the  attempts  of  the  wicked  World,  ig^iinft  God  s 
People  will  prove  unfuccefsful,  when  fuch  Hofts,  whereof 
God,  is  the  Lord,  are  for  them.  JVhy  do  the  Heathen  rage, 
and  the  People  imagine  a  vain  thing  ?  'Tis  all  to  no  purpofe 
which  they  enterprife.  There  is  no  fighting  with  God, 
and  his  invifible  Hofls  of  Angels,  with  any  hrps  cfSuc- 
cefs.  Did  not  horrible  Arheifm  prevail  with  fuch  men,  as 
(et  themfelves  againflthe  C/j^wr^^and  Pi^ople  of  God,  this 
would  certainly  aU^te  their  Confidence,  and  quite  difpirit 
them. 


H  h  2  CHAP. 


2  3  ^  A  Difconrfe  of  Angels^ 


CHAP.     XII. 

5".  I.  What  7S  our  Duty  fpecj ally  in  reference  to  An- 
gels, As  I.  What  honoHr  rve  mufl  give  them. 
Negatively^  Not  any  Divine  Honour.  §,  2.  Not 
vphat  only  belongs  to  Jefus  Chrifl  the  Mediator. 
Where^  of  the  D^tnons  of  the  Platonics ^  and  that 
they  were  Angels,  S'.  5.  Horv  we  muft  not  give 
them  any  of  the  Honour  belonging  to  the  Holy 
Ghoji.  §.  4.  That  we  are  not  to  ajfe5f  or  defire 
fenjible  Communion  with  Angels^  and  the  Reafons. 
§,  f}.  A  Cafe  anfwered^  What  a  man  JJjould  do^  and 
how  he  fliould  carry  himfelf  if  he  fjould  have  an 
Apparition  of  an  AngeL 


SECT.    I. 

ALL  that  I  further  Intend  is  what  our  Duty  is  in  re- 
ference to   the  Holy  Angels  themfelves,  thac  are 
lent  forth  to  minifter  for  the  Heirs  of  Salvation. 

There  is  (queftionlefs)  a  Refpe^  and  Honour  due  from 
us  to  Angels,  and  there  is  a  Communion  with  them  which 
God  allows,  andappoinrs,  and  which  is  to  be  defired  and 
imbraced  by  us :  But  what  this  is,  and  how  'tis  limited, 
and  bounded  is  to  be  our  Inquiry  in  the  next  place. 

Some  have  given  too  much  to  Angels,  and  expeded 
too  much  from  them  j  Some,  on  the  other  hand,  have 
too  little  regard  to  them,  fcarce  looking  upon  themfelves 
as  any  way  concerned  with  them  :  Both  Extreams  arc 
dangerous,  and  what  the  mean,  or  middle  is  that  we  muft 
;;i>n  at,  God's  Word  only  is  fit  to  dired  us  about ;  we 
mu(l  not  follow  our  own  bold  and  licentious  Fancies,  but 
Divine  Revelation. 

Khali 


their  NalHrCy    Office  and  Minijlry.  2:^j 

I  (hall  in  this  Chapter  enquire  what  Honour  is  not  to  be 
given  to  Angels,  and  what  Reg.ud  is  not  to  be  lud  to 
them  :  In  what  follows,  I  intend  to  fhew  how  we  ihould 
honour  them,  and  maintain  communion  vvich  tliem. 

As  CO  the  Negative  part,  which  here  is  ro  be  handl'd, 
thefe  two  things  1  fhall  endeavour  to  clear ;  r.  Tliat  we 
mult  by  no  means  give  any  Dtvme  Honour  to  Angels  : 
2,  That  we  ought  not  to  affect  vifihU  cr  jevfihU  Commumsn 
andEntercourlc  with  them. 

I.  We  muR  by  no  means  give  an/  Divine  Honour  to 
them,  not  any  of  that  Rel'ped  and  Honour  that  properly 
belongeth  ro  Gc.d  only. 

Among  (ome  of  the  Heathens^  Angels  have  been  reputed 
Godsj  and  honoured  as  luch  :  And  we  do  the  Paptfis  no 
wrong,  if  we  charge  them  with  the  like  Idolatry,  while 
they  teach,  that  Angels  and  Saints  departed  this  life  are  to 
be  worlhip'd  with  Religious  Worjliip,  Our  Saviour  Chrifl  (viat.  4. 10. 
fays,  Tboupjah  yvor^np  the  Lord  thy  God,  and  him  only  jl) alt 
thou  ferve.  The  Dtvil  would  have  had  Chrifi  to  havei^or-  ver.  9. 
fhtp'd  him,  and  that  would  have  been  flrange  Worfhip  in- 
deed :  but  our  Saviour  doth  not  only  with  abhorrence  de- 
clare againft  that  horrid  Idolatry,  but  teaches  us,  that  no 
Creature  whacever  mull  be  worlhip'd,  but  God  only  ^ 
therefore  neither  Saints  nor  Angels. 

We  read  that  John  the  Evangelifi^  in  a  ftrangeTranfport 
of  his,  (eenfd  to  be  about  to  worfiiip  the  Angel  that  ap- 
peared and  (pake  to  him  •,  but  the  Angel  would  by  no 
means  fuffer  it ;  See  thou  do  tt  not^  (fays  the  Angel)  for  I  am  Rev.  79,  ic 
thji  fellow -ftrvant,  and  of  thy  brethren  that  have  the  tejiimoriy 
of  Jefus.     IVorfhip  God  ;  t.  e.  him  only. 

The  Papifl J  mince  the  matter  by  tht'w  Juhtile  di[iinclions^ 
but  will  never  be  able  to  clear  themfelves  from  being  guil- 
ty of  leading  the  People  fthat  cannot  fo  curiouHy  dilHn- 
guilh)  into  very  grofs  and  heathenifh  Idolatry,  To  give  to 
any  Creature  what  belongs  only  to  God,  is  downright  Ido^ 
lairy-  Let  us  therefore  take  heed  we  do  not  alcribe  or  give 
to  Angels  either  what  belongs  to  God  the  Creaior^  or  to 
God  the  Redeemer,  or  to  God  the  San^ijjer. 


25S  ^  Dtfcourfe  of  Angel  J  ^ 

I.  What  belongs  to  God  the  Creator,  'Tis  the  incom- 
municable Property  of  the  D^ir7  even  of  the  Father ^  ^^on^ 
and  Holy  Ghoft:^  to  be  etirnal^  uncreated^  and  without  hegin- 
mng  ;  yet  this  fome  Philofophers  have  afcrib'd  to  Angels. 
Anflotle  held,  that  the  Heavens  w  ere  eternal,  and  without 
beginning,  and  that  they  aremovd  by  the  Angels,  which 
he  calls  Intelligences  ,  therefore  they  w.uW  be  granted  to  be 
eternal,  and  without  beginning  too.  The  fame  Opinion 
he  had  alfo  of  Matter,  and  all  tofupport  that  unlbund  Po- 
fition  of  his,  That  of  nothing,  nothing  is  mads  lioth  the 
Heavens  and  Angels  too  had  a  beginning,  and  were  crea- 
ted by  God,  (as  Chap.  ^.)  the*  the  time  when^hey  were 
crea'ed  be  not  to  us  lb  certain.  They  are  God's  Creatures, 
as  vve  are,  tho'  of  a  more  pure  and  excellent  make. 

Again,  Immutability  and  Indcpend^vcf  a^e  divine  incom- 
municable Pei  fecStions,  peculiarly  beliingmg  to  G^^d,  and 
therefore  not  .0  be  afcib'd  to  Argels.  God  only  is  with* 
out  "variahltntp  OT  jliaduw  cf  turnings  as  the  Apoflie  expref- 
feth  it,  James  \.  17.  and  He  is  the  only  I  AM,  who  is  m 
and  o/himfeT,  and  aU  th  ngs  o/'him,  and  in  him,  and  hy 
I  Sam.  2.2.  him.  There  u  none  htfides  thee^  fays  Hannab  in  her  Song  : 
tha-  is,  there  is  none  that  in  mo'l  peried  fenfe  can  be  faid 
to  Be^viz^  independenily. 

Angels  are  faid  to  b?  trr.wntal  and  incorruptible ^  becaufe 
there  is  in  thern  no  Tt^^JJive  Frmcipleby  which  they  maybe 
caird  corruptible  or  mortal  :  bur  in  refped  of  the  Acflive 
Power  of  God,  on  which  they  do  depend,  they  may  be 
faid  ro  be  mortal^  ic  being  only  in  rhe  Power  of  God  chat 
they  are  what  tr.-y  are.  Nohlng  ('cis  true)  but  God,  by 
his  immediate  Power,  can  deftroy  them,  (and  G  d  will 
notj  therefore  they  ftiall  abide  for  ever  without  change  as 
to  their  Effence  :  But  they  fubfif)  not  in  themf  Ives,  bui  in 
God,  who  by  a  continued  aA  0/  nis  creating  Power  fu- 
liainsthem,  otherwile  they  would  lofe  their  being,  and 
return  to  nothing.  There  needs  no  podtive  ad  ot  God's 
Power  ro  deffroy  them,  they  would  ceafe  to  be  inftantly, 
if  God  fhould  but  fufpend  his  Manutency  or  Siiitenta- 
tion. 

And  thus  depending  are  they  on  God,    as  well  to  their 

■working  as  to  their  being ;  for  things  aie  in  working  as  they 

u  are 


their  Nature^  Office  and  Minijiry.  2^9- 

are  in  hemg.     Angels  can  do  no: King  without  God.    tho'opcrari  fcqui- 
(as  the  Pfalmid  lays)  they  excel  m /irength,  ^"f  <^^'^^- 

Wherefore  when  we  ipeak  of  their  Agcmy  and  Helpful- 
fjfJsiouSj  our  Thoughts  mull:  not  terminate  in  them,  but 
mount  up  to  God,  whole  Inltruments  they  are,  otherwife 
we  fhall  be  guilty  of  alcribinj^  more  to  them  than  is  their 
due,  even  an  Honour  peculiar  to  God,  which  is  to  be  In- 
dependent  in  being  and  working.  Oblerve  how  the  Pfalmifl 
reafoneth,  ?(al.  ^4.  7,  8.  The  Angel  of  the  Lord  encampetb 
about  tbetn  th^t  fear  htm^  to  deliver  them.  And  what  then  ? 
O  tafle  and  fee  that  the  Lord  u  goody  blefjcd  is  the  man  that 
truftetb  in  him.  Mark,  the  Lord  is  good,  hc  looks  beyond 
the  Angels.  Angels  keep  us,  oh,  God  is  good  I  and  blef- 
fed  is  the  man  that  trulteth  not  in  Angels,  but  in  God  ^  on 
him  muft  ourTrufl  revolve^  and  in  him  mud  all  our  Con- 
fidence terminate. 

SECT.     II. 

2.  ^T /"E  rnufl:  be  careful  we  give  not  any  of  that  Ho- 
V V  nour  to  Angels  which  properly  belongs  to  God 
the  Redeemer,  even  to  our  Lord  Jefm  Chrifi:,  who  is  both 
God  and  man  in  one  Perfon,  and  in  both  Natures  is  our 
Mediator.  It  feems  clear  to  me,  that  the  SuperfHcion  of 
the  Genttle  ?hilojophtrs,  efpecially  the  Tlatonijis  which  pre- 
vail'd  in  the  Apolties  times,  and  is  often  taxed  by  Faul, 
was  a  Divine  Honour  they  gave  to  Angels,  namely,that  kind 
oi  Honour  that  does  properly  belong  only  to  Jejus  Chnjl 
the  Aledtator. 

It  cannot  be  denied,  but  tho'  fome  held  more  Sovereign 
Gods  than  one,  yet  the  heft  and  mod  knowing  of  the  Fhi- 
lofofhers  acknowledged  but  one  chief  and  (upreme  Deicy, 
and  him  they  cali'd  DeHm  altiffimuwy  and  Deum  optimum, 
tnaxirnum\  the  molt  high,  the  moff  good,  and  great  God. 
And  they  mean,  doubrkis,  the  very  God  of  Heaven  and 
Earth,  whom  we  fcrve,  tho'  they  knew  him  not  as  true 
Religion  teaches  him. 

CtljUs  in  (>/^<»lays  of  the  Damons  or  Spirits  that  were 
their  Infer  tour  Derii's^  tt:at  they  were  Suwmi  Dei  Satrapa^d^c. 
the  Peers.  Lieutaiai/.s,  or  Pre/idents  of  the  ^  n     >  a,  '_,,  ^    .,'..r^ 

molt  high  God.     And  P/</o  himieU  Ipeaks     ruto  in  Sjm. 
of  God  in  the  Singular  Number. 

How- 


240  A  Difcourfe  of  Angels^ 

However,  befide  their  Sovereign  God,  they  had  fcvcral 

hfen-'ur  Gods,  which  they   call'd   Damons;  for  we  havs 

I  hem  oft  fpsaking  of  Gc^i  in  the  Pharal  Number.     Laer- 

tins  fays  of  Vlato^  that  his  Opinion   was, 

'Ot{\:,x  i  k}    Gei^  UoeSv     That  there  were  Gods  that  did  infped  the 

rc^  d.Q^c^.cc  ^  ^ojuoycti  Vi).    ^flT^irs  of  men,  and  that  thefe  were  Da- 

mens. 
Wh.u  thofe  Damons  were  that  they  eReem'd  as  Gods, 
fomedifpute,  'viz>.  whether  they  were  CanoniiCd  Souls  of 
dead  men,or  elfe  Angels.  Mr.  Medp.  (in  that  excellent  Book 
Mede /li)o/?^9,  call'd  The  Apoftacy  of  the  Utter  times)  proves,  th/ttho'  Souls 
f.  19.  of  very  excellent  men  were  taken  for  Damons    by  iheir 

Theologtfis^  yet  there  were  ai(b  an  higher  kind  of  Damons 
that  were  never  link'd  to  Bodies,  and  thefe  niuit  needs 
be  the  (ame  that  we  call  Angels. 
Eft  &  fuperias  aliud  angufti-  'Tis  true,  Ayjuoyzs  and  Aajciioy/ct  are  com- 

ufque  Djcmonum  genus,  qui     rr.only  taken  now  in  an  ill  f^nfe  for  Devils ^ 
fcmper  a  Corporis  compedibus     ^^j  f^   .^.^  cranCue   them  when   iis'd   in 

^'''7nd  Mr.  Mcdc  further  [ays  of  Scripture  :  but  they  were  ocherwifc  us'd 

this  fort  of  Dxmons,  Plato  M^,  by  the  Platomlts,  even   tor  good    Spirits, 

that  every  wan  had  one  for  a  fuch  as  they  hcnour'd  as  Gods^  and  the 

Keeper,  r^hkhOoukpp^O  if  the  Scripture  u(es  them  in  the  fame  ieufe  as 

rccetvd  Opinion  concerning  Angels,      j^^^ji^j^j^  (|^evvs. 

They  fignifie  kncwing,  ^ou/Miiy  q.  Aa>;^r.  Plutarch  calls 
TIato  Aow^i'/aj'  in  the  fame  (enie^that  others  calls  him  Vi- 
'vincy  for  his  great  and  fublime  Khowledg.  And  Dionjfim 
calls  Homer  Aou^ucroiujov,  for  his  great  Leai  ning  :  therelore 
ihey  are  Names  very  well  fitting  Angels,  that  excel  in 
Knowledg,  and  the  Damons  Co  much  (puken  of,  the  more 
like  to  be  the  fame  we  call  Angel?. 

Now  the  Gentile  Damons,  being  Angels,  which  were  ho- 
noured by  them  as  Dt/z/e/,  and  calTd  Gods,  ('as  Angels  al(o 
are  fometimes  calTd  in  Scrip'.uie)  the  Queftion  will  b\ 
What  Divine  Honour  they  gave  to  thefe  Damons  or  An- 
gels ? 

And  if  we  examine  what  their  Philofopben  attribute  to 
them,  and  do  compare  fome  Texts  ot  Scripture  that  relate 
to  this  marter,  it  will  appear,  that  the  Honour  tliey  gave 
them  was  that  Honour  which  ui'  rij^ht  belongs  properly  to 
JejmChriH  the  Mtdiator.  They  gave  them  not  the  Honour 

of 


their  Njture^   Office  and  Minijiry.  ^Xi 

of  the  Supreme  Deity  ^  for,  according  to  their  Theology,  the 
Sovera^H  or  fnpre?re  Deity  is  (o  lublimeand  ^ 

pure,  that  it  is  b^neach  him  to  have  any  ^^^^'  '^-'^r^'^  ^  ^'V^^ 
Entercourfe  wich  mortal  men,  but  Kc  does  *'>^^^  ^'^  i^,uu.vwvzu^Jbv 
all  for  men  bv  thefe  D^mont  or  wfenour  ^'^^''-'^  ^  "  <^-^^s;t7^-  e^-oi^ 
Detttes.     And  lo  are  they  accounted   the     "^t^^  ^^^^^r^';.    Plato. 

D^;;;.«i  as  A/f^/^/.r,  between  God  and  ,,  P*"^^"''  ^""v.  h^'hcn  °no' 
"*^  r  1     .      T^  ^1       Oates  per  oujs  Cv  ddidcru  no- 

men,  to  prelent  their  Prayers  to  God,  itri^mcnuad  Deoscomn-xant 
and  to  obtain  from  God  good  things  for  \<ix.  Necuecmm  pro  Mji-lUrc 
them.  All  things  were  pertbrm'd  by  the  LvamCa-leftiumfucnt  li*ccu- 
mediation  of  the p^^.m,  and  men  were  "^^'Jf^!;^;  ^,  eommendentur 
wholly  to  depend  on  them.         ^  D^is  Ijon^s^  Dunombus  uti  dc- 

This  Pi&//f/(7;>^7  was  common  in  the  ^Pi?-     bent   Advocatis.    in,  A^i,  d^ 
ftolical  times,  and  the  Apoftie  Taul  does     <^^'^*^- 
cautionatc  Chriflians  againft  it.  Col.  2. 18. 
Let  no  man  hegmU  yon  of  your  re-ward  in  a  voluntary  bumiltty^ 
and  worfljtpping   of  Angels,     And  fortifying  thi  Colcjjians  a- 
gainft  this  Superfiitimy  he  tells  them,   that  tbey  arecompkat 
in  Chriff^  who  ts  the  head  of  all  principality  and  power,  \tr.ic> 
Chrift  is  the  Head  of  Angel?,  and  by  himfelf  a  compleat 
Mediator^  and  needs  not  to  have  any  Angels   joyn'd  with 
him.     Whoever  look  any  further  than  Chrift,  the  Apoftls 
fays,  tbey  bold  not  the  Head,  ver.  19. 

Let  Papifis  look  well  to  this,  for  the  Apoftle's  words 
prove  them  Apoftatei  from  CbriB,  in  that  they  have  re- 
courfe  to  Saints  and  Angels,  in  the  very  fame  manner, 
and  on  the  fame  reafon  with  the  Platom/is^  whom  the  A- 
poftle  condemns. 

There  is  another  place  of  Scripture  that  plainly  hath 
refped  unto  this  fame  Superftitton  of  the  Flatomffs  that  we 
are  fpeaking  of;  'tis  2  Cor.  8.  ^.  7ho  there  be  that  are  called 
Gods^  whether  m  Heaven  cr  on  Earthy  as  there  he  Gcds  wany, 
and  Lords  many.  Some  own'dmany  Gods  and  msny  Lores, 
but  it  was  among  the  Heathens,  not  the  Chriiiians.  Now 
v/hat  means  the  Apoflle  by  many  Gods  and  many  Lords  ? 
Why,  by  Gods  he  means  ih^'w  Jupreme  2nd  foiereign  Gods  -^ 
for  tho'  (ome  thought  there  was  but  one,  others  thought 
there  were  many  Sovereign  Deities.  By  Lords  lie  means 
their  inferiour  Detttes  ov  Spirit s,    that  they  addrefs'd  them- 

1  i  felvfti 


2 4-  ^  Difcotirfe  of  Angels^ 

felvesto  as  their  Mediators,     As  fomchad  many  Godsy  fa 

they  had  many  Medtators, 
.      J  ^.    r.  •  rt.  Kue^of,  Lord^  is  a  Tide  that  in  the  Apo- 

,J)£a:i>!::'i,!1ir^fi^:  niesWndngs  J^given  to  C/.n7?our  M.Jia- 
An  Amicitia  Coclcftium  Deo-  ^^^  ^^  *^*^  dian  a  thouland  times,  (a.-  Zan- 
rum  per  intcrcefTionem  Damo-  chy  obfervesj  and  fo  with  Paul  li^nifics 
num  pofrtc  honiini  provideri.  Mediator:  wherefore  when  hQi\\SfnanY 
vt'^t^;t'n;f„tt,rrd1";:  L«.i,; be  means  ^.,,A/.^,.,.n.  This-wa; 
tore  indi^erc  liomincm  cualis  ^'^C  Jbeobgy  ot  the  GenUles;  but  our  Apo- 
ci\  Damon,  fed  u\\  qualis  eil  file  adds,  But  to  us  {t.  e.  to  US  Chrifiians) 
unus Chiiitus.  m^PKen^swhaJ:  th.^e  is  hut  one  God,  the  Father,  and  knt  one 
rr.,^/k,.;^;e^  Damons,     ^^^j  j^^^  ^^^^^^   ^^  ^^^^  ^^.^  ^^  ^^^.^^^^ 

and  wc  by  htm.  That  is,  (as  fays  Mr.  Mede) 
by  whom  are  all  things  which  come  trom  the  Father  to 
U5,  and  thro'  whom  alone  we  h^nd  acceft  to  him.  We  Chri? 
ttians  mull  own  bat  one  Mediator. 

But  here  we  fee  that  the  Honour  which  the  G<nttles 
ga-re  their  inferiour  D<::ities,  their  Damons  or  Angels,  was 
that  which  belongs  only  to  Jefus  ChtH,  as  Mediator  be- 
tween God  and  nvan  ^  and  we  mud  beware  of  this  Super* 
fiicion  :  as  vvemuliownbut  one  Sovereign  God,  to  whom 
we  are  to  dired:  all  ou.r  Services,  fo  mult  we  own  but  one 
Mediator.  This  is  the  Apoftle's  Dodrine,  i  Ttm.  z.  ^.For 
there  ts  one  God.,  andone  Mediator  betweeji  God  arul  mAn^  the 
man  Chrifl  Jefm  \  that  is,  but  one. 

Tixre  is  yet  another  Text,  where  the  Superfliiion  of 
ih<^.  i^lutofyisls  is  fpoken  of,  and  where  theApoltle  foretells 
chat  it  fhould  prevail  even  among  theProfefTors  oftheChri- 
ftian  Faith)Which  is  accompliftid  in  the  RomiJI)  Apofiacy  in 
thofe  days  ;  'tis  i  T/w.4  i.  where  we  have  the  very  term 
D^monsy  which  their  Philofophers  us'd,  tho'  we  otherwiie 
tranflate  it  :  Our  TranOation  runs  thus:,  ISJow  the  Sprit 
(j>eaketh  ex^refly^  that  in  the  latter  times  fomefuall  depart  from 
the  Faithy  gi'ving  heed  to  [educing  Spirits,  and  Dothmes  of  Ve- 
"uils.  Mr.  Mede  reads  the  Text  thus;  Howheit  the  Spirit 
(peaj^eth  exprejly^  that  in  the  latter  times  fomejhall  revolt  from 
tfJc  Fauh,  attending  to  errcneom  Spirits,  and  Do^rtnes  of  De- 
mons. We  tranliate  cO£A6<r;(d/i\{ou;  Aca^cAcop,  Dochmes  of  De- 
-vili,  meaning  Dodrines  that  Devils  are  .the  Authors  of: 
He  renders  itjD(?<^r;;;f;  ofVarmns,  meaning  Dodiinesccn- 

cerning. 


their  Nature^   Office  attd  Minijlry,  :i^;> 

cerning  DamotJs^  I'lz..  (uch  Dodrines  as  die  Philofophers 

of  (hole  times  taught  concerning  Vamcns  or  Angels,  and 

which  Ibme  ialfe  Teachers  among  the  Chriflians  had  en- 

tcrtaind^namely,  thac  they  were  MeJiaton  between  God 

and  men.     Mr.  Medt  fulhciently  proves  by 

InlianceSj  that  the  Gtmtive  Ca/e  is  lb  us'd 

in  other  Scriptures,  as  he   umlerflands  it 

there,  viz,  fajjively,  for  i\\^Objdtj  as  well 

as  aBivtly  for  the  Author  ;  and   tlut    i\yj- 

^'jicv  hath  that  llgnitication  he  plcaJb  for, 

inSciipture,  as  well  as  in  othci  Writings 

of  the  ancient  Pfiihifopheib.     Now  wh.it 

were    thefc   Do<ft(ines  concerning  Damcnsy 

which  he  foretells  fliould  prevail,  but  (uch 

Dodrines  as  led  to  dxe  Superilition  I  h.ive 
been  fpeaking  of,  the  worlhippiog  of 
Saints  (l(ceai\},  and  Angels^  (which  were 
the  Gcnttk  Damom)  and  relying  on  them 
as  Mediators.  And  the  Vaftjls  have  fully 
verified  this  Prophecy  (as  Mr.  M^^plen- 
t'fully  (liews  in  that  excellent  Hook  of  his. 
The  ApoHacy  of  the  later  Tumi). 

Now  fuch  Honour  we  muft  by  no  means  give 
to  Angels.  To  addrefs  our  (elves  to  Angels ,  as  cur 
Peace- makers ,  to  bring  us  into  favour  with  Qod^ 
or  to  be  Inter cejjors  for  us  as  Chriji  is,  15  to  give  his 
Honour  to  them:  He  e^jer  liz/es  to  make  iTiterccjJlon^  Heb. 
7.  2^.  'Tis  high  Prefumpcion  for  any  Creature  ro  take 
this  Work  out  of  his  hand,  or  to  undertake  to  do  it  toge- 
ther with  him  :  and  fo  is  it  for  any  to  atrribute  this  Power 
to  any  but  ChrtH  only,  1;/^.  a  Power  to  mediate  and  in« 
tc reed e  for  us  with  God,  to  receive  ojr  Devotions,  and 
prefent  them  to  the  Divine  Maj^fly.  To  afcribe  toSainrs 
or  Angels  any  fuch  Power,  is  to  give  them  that  which  is 
CliriJt's  Prerogative;  this  belongs  tD  him,  as  firing  on  the 
right  Hand  of  God  ^  therclbre  are  thefe  two  joyn'd  toge- 
ther, l^'ho  is  even  at  the  right  hand  of  God  ^  Who  alfo  waketh 
intercejjlcn  for  w,  Rom.  8.  ;4.  None  is  to  make  Incerccdi- 
on, hut  lie  that  is  at  Gods  right  hand.  Now  this  /Itcing 
at  God's  right  hand;  is  an  Exaltation  which  no  Creature 

I  i  2  in 


■^0  Alls  I  g.I  2.  t-iraL-^  r^:  Kvg/., 

The  Doftrinc  of  the  Lord,  i.  e. 
iorconmg  him.  ^ri  Gal.  2.  20. 
rriTii  TV  ub  T^Girt,  The  Kiith  01^ 
the  Son  of  God,  /.  e.  Faith  in 
h:tn.  So,  A(^s  3.  i5.  »;",-7.  iv  ir'.- 
^/^■3".  And  Heb.  6.  <fr.'kyv  PaT- 
lia-fjuur,  Dortrincs  of  Baptilms, 
j.  e.  concerning  Baptifrrs. 

'lis  truc^  in  ihcOofpcI  tit  nor  J 
is  ufcd  for  Devil j  omimonly  :  And 
yet  Luke,  the  bej]  l^'^guagd  cf  the 
Evangelifts,  kpomrg  t!:e  nord  to 
be  ambigma^  doth,  thejirjl  time 
he  ufes  it,  (  to  dijlir^nijh  it  cncc 
f:r  all  J  UjC  it  rvith  an  Exflici- 

tion.    Chap.  4.  555.      <>^a>r  'mnif^x 

JhtfMita    eiyjc'ja.^% ,    /.  e.  having 
the  Spirit  of  an  unclean  Damcr. 

Alede. 


044  ^  Difconrfe  of  Afigeh^ 

in  Heaven  or  Earch  is  capable  of;  'cis  a  Divint  Royalty  be- 
longing to  Chrift  only.  He  is  fet  on  the  right  band  of  the 
Throne  of  the  Majefly  in  the  Heavens Xi^b.^.i.  call'd  the  right 
band  of  the  power  of  God,  Luke  22.  69.  This  qualifies  him 
for  MadtAtiort  2LndlnttrcfJJlan»  Now  no  Saint  or  Angel  is 
thus  exalted.  To  whtch  of  the  Angels  ((ays  the  kv>o^h)fatd 
he  at  any  ttme,  ft  thou  en  my  right  band^  Heb.  1. 1  3.  Cbrifi- 
only  is  the  Angel  of  God's  frefence,  as  he  is  cali'd,  IJa.6^.  9. 
And  fo  ic  belongs  to  him  alone  to  appear  in  the  prefence  of 
God  for  us ;  as  Htb.  9.  24. 

A  Mediator  Sinners  have  need  of,  to  go  to  God  by^  but 
that  no  meer  Creature  might  (hare  In  this  Honour,  which 
is  properly  Divine,  nor  be  interpos'd  by  us  in  our  Devo- 
tions and  Supplicaiions,  God  being  to  give  us  a  Mediator, 
appointed  one,  that  is  God  as  well  as  man^  and  plac'd  hitn 
on  his  own  Throne  with  hifn,  where  no  Angel  is  admit- 
ted :  Now  him  we  may  addrefs  our  felves  to,  to  deal  for 
us  as  an  Agent  between  God  and  us,  without  having  any 
oiher  God  before  his  Face,  (a  thing  God  is  very  jealous 
of  j  :  But  we  have  another  God  before  his  Face,  when  we 
in  our  Religious  Devotions  have  any  Objedin  our  Eye  but 
God  himielh 

If  ihi  Angels  do  pray  for  God's  Church  and  People,  as 
fom3  think,  is  prov'd  Z^c^.  1.12.  they  pray  for  them  but 
as  one  Chriflian  is  to  pray  for  another,  to  be  heard  by 
vertue  of  the  mediation  of  Jeft4s  Clm^,  by  whom  the 
Prayers  of  men  or  Angels  for  them  become  efFedual.     Nor 
may  we  therefore  pray  to  Angels  ^  we  may  and  ought  to 
pray  for  Angels  help^  aid,  and  condud,  but  we  muii  not 
pray  unto  them  for  it,  but  to  God.     Our   Saviour  Cbrifi 
fays  J   He  could  ba'ue  prayed  to  bis  Father^  and  be  would  pre- 
fently  give  bim  more  than  twelve   Legions  of  Angels^    Matt. 
26. 5-5.     If  he  could  have  done  it,  then  was  it  a  thing 
lawful ;  for,  Id  poffamifs  ^luod  jure  pojjumusy  We   truly   can 
do  no  more  than  we  can  lawfully  do.     Befides,  David  did 
pray  for  the  Angels  Minift ry,  Let  the  Angels  of  God  fcatter 
them,  Pfil.  ;^.  ^,6.     But  that  we  may  not  dired   any 
pray  rs  to  them,  hefides  what  hath  been  faid^  this  proves : 
We  aie  uncertain  when,  and  how  they  are  prefent,  and 
we  have  no  order  from  our  common  Lord,  and  it  is  a  thing 

that 


their  Natnre^  O^ce  and  Minijiry.  24$ 

that  may  eafily  draw  us  to  Idolatry,  as  fiys  Mr.  Baxter. 
Our  Chriflian  FjI  h  teaches  us  to  call  on  none,  but  him 
on  whom  wc  believe,  Rom.  10.  14.  and  that  is  God  cnly. 
God  the  Father,  Son,  and  Holy  Ghoft  :  For  it  is  a  p<i- 
culiar  Attribute  of  God  to  be  Hearing  Prayer,  Pfal.  6  j.  2. 

Moreover,  tho'  Angels  be  impinyed  to  teach,  inlh  ucfi-, 
and  admonilh  men^  yet  is  not  the  Honour  of  Chrifl's 
Prophetical  Office  to  be  afcribed  to  them.  When  tKey 
(peak  to  us  'tis  not  in  their  own  Names,  but  in  CiriiVs 
Name,  and  fiom  him.  We  are  not  to  believe  Ani;els,  if 
they  Ihould  preach  any  other  Gufpel,  Gal.  i.  8.  We  are 
to  have  no  other  Maimer  but  Ckrtfi.  He  is  ihe  only  Rahhi 
whofe  tpfe  dixit  is  to  lati^fy,  Mat.  2j.  8,  9,  10.  To  believe 
an  Angel  on  his  own  word,  in  Mat  ers  oi  Fairh,  is  to 
give  him  the  Honour  that  belongs  only  to  Jtfus  Chrijl. 
And  if  we  may  not  give  Angels  this  Honour,  mujh  leR 
may  we  give  it  to  any  mortal  Man.  The  Papijrs  give 
more  Flonour  to  their  Pops  and  Clergy^  than  may  be  given 
to  the  Holy  Angeh  themlelves.  Thus  we  muftgive  none 
of  Chrift's  Honour  to  Angels. 

SECT.    IIL 

3.  TXT'E  ^^^  be  careful  we  do  not  give  them  any  of 
Vv  that  Honour  that  belongs  to  the  Holy  Ghojt, 
It  muft  be  acknowledged  (as  has  been  Ibewed  Cbap.  7.) 
that  Angels  do  not  only  minifter  to  mens  Bodies,  nnd 
outward  Man,  but  to  their  Souls  alfo.  They  do  much 
towards  theinlighrning  and  converting,  and  renewing  of 
men,  and  they  work  in  a  more  inward  way  than  meiv 
do,  who  are  faid  to  be  Co-'workers  vJttb  God  in  turning  men 
to  him.  But  now  you  mufl  know,  there  is  a  Work  pe- 
culiar to  God's  Spirit,  which  may  by  no  means  be  afcribed 
either  to  Men  or  Angels.  Angels  do  teach  and  inllruci^^ 
but  it  isonly  by  offering  things  to  the  mind,  and  what 
they  do  on  Mens  Wills,  is  only  in  a  way  of  perfuading, 
or  inclining,  as  one  Min  may  inftrud,  and  perfwade  ano- 
ther ;  only  with  this  difference.  Men  apply  themfelves  to 
the  outward  S'.-nfes  of  thofethey  would  inllrud,  but  An- 
gels to  the  in7;ard  Senle,  or  Imagination.     The  Angels 

do 


4^  ^  Difconrfe  of  Atfgehy 

do  not  iaimediately  and  efFedually  illuminate  the  Under- 
(landing,  as  God's  Spirit  does.  When  Angels  have  made 
a  Compofition  of  che  Phantafms  m  the  Imagination,  and 
(cc  it  before  the  Mind,  the  Mind  does  notalway  take  it; 
and  however  they  incline  (he  Will  by  prefenting  Objed?, 
and  fuggefting  Rca(ons,  they  cannot  determine  the  Will, 
nor  effe(5liially  caufe  ic  to  determine  it  felf,  but  this  God-s 
Spirit  does.  They  cannot  bring  new  things  into  the  Ima- 
gination, but  only  make  uie  of  fuch  Images  as  they  find 
there,  as  has  been  noted  Chap.  7.  §.  5.  So  much  has  been 
(aid  there  that  there  needs  nothing  to  be  added  here. 
Angels  do  more  than  Men  can  do,  but  they  cannot  do 
what  God's  Spirit  does.  That  which  is  properly  the  Spirits 
Work,  the  Angels  meddle  not  with,  nor  mu(t  we  alcribe 
it  to  them.  Tis  not  eafy  to  define  what  is  the  Work  of 
God's  Spirit  on  the  Soul,  but  it  is  fome  Work  on  the  Mmd 
and  IVilly  over  and  above  what  other  Cat4fes  can  efFed^, 
which  makes  mens  Knowledge  more  found  and  powerful, 
and  their  Ads  more  perfect,  and  all  (aving  j  and  this  we 
may  by  no  means  afcribe  to  Angels. 

Let  me  add  by  way  of  Caution.  We  cannot  rationally 
exped  from  Angels  fuch  Benefits  as  they  are  ordinary  dif- 
penfers  of,  any  further  than  we  are  careful  and  diligent  in 
ufing  che  means  that  on  our  part  are  to  be  tifed.  'Tis  a 
great  Prefumptionand  finful  Tempting  of  God,  toexped 
help  from  Angels,  or  from  God,  whofe  Servants  Angels 
are,  and  all  the  while  make  no  Confcience  of  a  Man's  own 
Duty.  The  Promife  we  have  of  Angels  help  runs  thus, 
Jbey  fl-all  keep  thee  in  all  thy  'ways.  When  we  have  ufed, 
or  at  leait  are  in  the  ufe  of  means  Angels  help  comes  in 
(eafonably.      Wait  on  the  Lord^  and  keep  bf<s  way,  Pf.  57.  54. 

When  Chrifl  had  been  con flitfting  with  the  Devil,  and 
refilHng  him  /loutly,  then  came  the  Angels  to  liim,  and 
comforteJ  him.  Angels  Miniff ration  isordinarily  in,  and 
with  the  regular  ufe  of  means.  If  we  keep  in  God's  way, 
and  carefully  do  our  Duty,  we  may  expect  fuch  help  as 
Angels  are  wont  to  afford,  but  to  expect  more  from  them, 
as  to  be  our  Mediaton,  or  San^tficrsj  this  is  to  give  Di- 
vine Honour  to  them,  which  we  muff  be  careful  not 
to  do. 

SECT. 


their  Nature^  Office  and  Miniflry.  -^47 

SECT.     IV. 

2.  A  S  we  muft  not  give  any  Divine  Honour  to  An- 
±\,  gels,  fo  neicher  muft  we  aifed  or  defire  jer.fMe 
Communion  wich  them,  which  is  a  thing  God  very  rarely 
vouchfafeth  to  any.  We  (hould  not  alTid  Affantions  of 
Angels  and  Conftnnccs  with  them. 

This  fome  have  had,  but  ic  is  extraordinary,  and  not 
the  common  way  appointed  of  God.  J  gave  Two  Rea- 
(bns,  Cba^  ().  §.  8.  VVhy  ftnfihk  Cornmumon  with  Angcls 
ii  neither  io  fafe  nor  fo  convenient  for  us"  Mortals,  ordi- 
narily :  Now  tor  a  further  Proof  of  the  Matter  in  hand^, 
'VIZ.  That  we  may  not  affed  fuch  lenfible  entercouife 
with  Angels,  Take  thefe  Reajoni  following. 

1.  We  have  no  Trewife  of  any  fuch  thing.  We  have 
aPromife  that  they  fliall  pitch  their  Tents  about  us,  and 
keep  us  in  all  our  ways  ;  But  we  have  no  Promife  that  we 
ftiall  fee  them,  and  h^iVQ  famtliar  Conferences  v^hh  thtmy 
and  hear  them  fpeak  to  us  with  an  audible  Voice,  this 
we  have  no  Promife -for,  and  therefore  may  not  expe(5b 
or  defire  if. 

2.  We  do  not  know  what  belongs  to  fuch  Entercourfe, 
nor  have  Underftanding  or  Skill  to  ufe  them :  Yea, 
(which  is  moft  worthy  Confiderationj  we  have  no  cer* 
tain  way  to  difcern  whether  they  be  good  or  evil  Spirits 
that  do  appear  to  u?,  fuppofing  an  Apparition,  j^ppanticm 
cannot  be  certainly  diftinguillied  by  fucli  Rules  as  are 
commonly  given  for  that  purpoie. 

TttrM  Ihjrdeui  gives  this  for  a  Note  or  Sign  by  which  a 
Man  may  know  the  Apparition  of  a  good  Angel,  frctn 
the  Apparition  of  an  evil  Angel,  and  Vineda  approves  the 
fame.  Good  Angels  (fays  he)  when  they  appear,  do  at 
firit  difturb  mens  minds,  but  at  laft  leave  the  mind  quier, 
and  undifiurbed ;  But  Devils  on  the  contrary,  do  at  the 
firft  fweedy  infinuate  themfeives,  and  afterward,  at  part- 
ing, leave  the  mind  difqui-^ied,  and  difturbed.  But  this 
is  no  good  and  found  Rule,  we  may  quickly  be  deceived 
if  we  truft  to  it.     When  the  Angel  of  God  appeared  to 

S  ami  on  I 


24^  A  Difcourfe  of  Artgels^ 

Samfons's  Parent?,  we  find  ic  happened  Gui:e  contrary  to 
this  Rule :  For  they  were  nothing  troubled  at  the  tirft, 
but  afterward,  at  the  Angels  parting  ftoin  them^  they 
were  greatly  frighted,  Juelg.  13,  i  J,  22. 

The  bell  Token  1  kno  jv  of,  by  which  Spirits  appearing 
may  be  known  one  from  the  other,  is  the  MelVage  they 
come  with.  But  neither  is  this  a  fure  and  infallible  Teft, 
for  Devils  come  fometimes,  with  very  good  Words  in  their 
Moiiths,  and  do  put  Men  on  adlions,  for  matter  honefl, 
and  holy,  as  BoMn  ihews,  Ddmott.  I.  ;.  c.  6.  And  k  did 
the  evil  Spirit  tliat  pofleffed  the  Damjtl,  A<5ls  16,  17.  'Tis 
faid,  She  folU'wed  Vaul^  A^^«J^>  Tbcfe  are  the  Servant  i  of  the 
TKojt  high  God,  which  (l)e'W  unto  hs  the  way  of  Salvation. 
Here  was  very  found  and  true  Dodrine.  But  Vaui  was 
grieved  at  this  Teftimony.  Devils  may  fpeak  the  Truth, 
but  it  is  ever  with  fome  bad  intent,  and  therefore  are  not 
CO  be  liftned  to.  Whereas  (bme  conclude  they  are  alway 
good  Angels  that  do  appear  in  comely  decent  Form,  and 
Shape,  and  with  an  amiable  and  pleafing  Countenance, 
neither  is  this  alway  true,  for  the  Devil  has  often  fo  ap- 
peared, and  the  Apoftle  fay?,  That  Satan  fometimes  trans- 
foms  himfelf  mt&  an  Angel  of  Light y  2  Cor.  11.  14.  In  the 
Hilfory  of  the  Life  of  Martin  it  is  at  large  related, 

how  the  Deyil  did  appear  to  him  covered  with  a  bngk 
lightj  having  on  him  a  Rojal  Vefiment^  with  a  Dtadem  of 
Gold,  in  this  habit,  and  with  a  ferenc  and  chearful  Coun- 
tenance, he  appeared  to  him  as  he  was  at  Prayer,  pre- 
tending that  he  was  Chrtft.  But  when  Martin  believed 
him  not,  he  vanifht,  leaving  a  noifum  Smell  behind  him. 
Many  fuch  Frauds  malignant  Spirits  have  ufed,  fo  that 
there  is  danger  of  being  deceived,  if  we  give  heed  to  Ap- 
paritions. 

3.  Seeing  we  cannot  eafily  know  whether  it  be  a  good 
or  bad  Spirit  that  appears,  as  we  may  be  mifled  by  their 
Counfei^  fo  may  we  be  drawn  to  give  H>»nour  to  the  De- 
vil, who  is  God's  moft  avowed  Enemy  ;  and  fliould  they 
be  good  Angels  that  appear,  if  their  Ap;)aritions  fhould 
be  ordinary,  or  frequent,  it  would  be  a  Tempt  r  ion  to  an 
inordinate  Adhxfion  to,  and  honouring  of  them,  as  has 
been  before  noted.    Tis  hard  (fays  Mr.  Baxter)  to  receive 

Mercy 


their  Kjtnre,  Office^  and  Minijlry.  149 

Mercy  by  the  hand  of  any  Creature,  anJ  not  to  adhere 
too  much  to  that  Creature 

4.  Tis  a  finful  Tempting  of  God,  for  us  to  lick  to  put 
the  Angels  out  of  their  way,  and  to  defirc  that  the  ordi- 
nary Courfc  of  God's  Providence  fhould  hi  alcer'd.  We 
mull  fatisly  our  Tclves  with  what  God  tfiinks  fie  to  al- 
low us. 

^,  Wharever  help  Angels  may  be  to  u?,  in  furthering 
our  Knowledge  (Juo  tnorio)  in  an   invifible  way,  they  ar^: 
none  of  the  Teachers  that  we  are  dirtded  of  God  to  have 
recourlc  to.     We  are  no  where  ad? i(cd  to  go  to  them  to 
learn.     When  the  Apoftle  reckons  up  the  jcveral  (om  of 
Teachers  that  God  has  given  to  his  Churchj    Angels   are 
Bot  mentioned,    iCcr.  12.  28.  Epbcf.^.ii.     For  us  there- 
fore to  be  defiious  of  entercourle  with  them,  is  to  flight 
and  undervalue  God's  inflituted  Means.     Chrt(l-  tells  the 
rich  Gltittov,  when  he  would  have  his  Brethren  inftruded 
by  an  Affarttion^  They  have  Aiofts  and  the  Prophets^  P^^nt-Luk-  i6 
ing  at  them  as  the  ordinary  infiituted  me<^ns  which  men 
ought   to  content  themfelves  with.     Angels  are  not  ap- 
pointed of  God  to  be  our  Teachers,  in  an  open  and  vi/ible 
way,  and  therefore  we  are  not  to  deHre  any  fuch  thing. 
'Tis  true,  we  read,  that  when  an  Angel  had  appeared  to 
ManoaUs  Wife,  He  prayed  that  be  might  cvme  again ^  But 'tis  Judg.  i^  8, 
clear  he  knew  it  not  to  be  ai  Angel,  that  appeared  to  his 
Wife,  till  afterwards :  He  thought  it  to  be  a  Man,  or  elfe     v.  i6. 
he  would   not    have  prelumed   to  make  (uch  a  Requeft. 
This  appears  by  the  fright  he  was  in,  when  he  perceived     v.  22.. 
at  laff  that    it  was  an  Angel.     Wherefore  we  may   not 
affed  or  defire  flich    fenfihle  Communion  with  Angels, 
but  content  our  felves  with  th<it  Conve:(e  with  them  that 
God  hath  appointed  :  However,  neither   mufl   we  run 
into  the   contrary  Extream,  as  fome  do,  that  for  fear  of 
over-valuing  Angels,  and  afcribing  too  much  to  them, 
will  not   acknowledge  any  ordinary  help  we  have  from 
them  at  all.     We  miy  nor  rcjjd  Angels  for  fe^r  of  over- 
valuing them,  any  more  than  we  may  rejed  Magidrace?, 
or  difown  our  Parents,  for  the  like  Reafon. 

The  Belief  of  the  invifible  Miniiiiy  of  Angels  can  have 
Ro  danger  in  it,  becaufe  it  is  revealed  in  God's  Word. 

K  k  And 


>$G        "  A  Difconrfe  of  Angeh^ 

And  we^lLould  the  more  abftain  fromafFeding  other  en- 
tercourfe  with  them,  becaufe  God   has  appointed  them 
ordinarily  tho'  invi-lbly,  to  rtiinifter  to  us,  that  way  being . 
more  fafe  and  convenient  for  us. 

SECT.     V. 

^« /OU  T  you  will  fay,  what  fhall  a  Man  do  if  he  Ihould 
H)  happen  to   have  an  Apparition  of  an  Angel,  as 
fome  have  had  ? 

I  Anjwer.  i.  If  thou  haft  an  Apparition,  thou  fliouldefl 
not  too  ^My  conclude,  that  it  is  an  Angel  of  Light  that 
appears  to  thee,  for  notwichftanding  any  thing  that  to 
thy  Senfe  doth  appear,  it  may  be  an  evil  Angel,  as  was 
fhewed  in  the  foregoing  Sediion. 

I  queilion  not  but  thofe  Holy  Men  of  God,  to  whom 
God  fent  Angels,  to  fpeak  to  them,  they  had  fome  way 
by  which  they  were  ailbred  that  they  were  Angels  of 
Light  ^  But  that  we  now  have  any  fuch  certain  way  of 
difcerning  good  Spirits  from  evil  Spirits,  is  more  chan  I 
know.  Fmtui  fays,  Daniel  knew  that  the  Angehhatcame 
to  him  was  an  Angel  of  God,  by  the  liiumination  of  the 
Spirit.  But  that  all  have  fuch  an  Illumination,  that  have 
an  Apparition,  cannot  be  proved. 

2.  If  thou  haft  afore-time  aifecTced  fuch  Enrercourfes 
with  Angels,  thou  haft  the  more  Realbn  to  fufpe<5l  it  may 
be  a  Spirit  of  Delufion  that  appears  to  thee.  For  God 
may  this  way  punifh  th^t  irregular,  and  preUimptuous 
appetite  of  thine. 

;.  If  thou  do  meet  with  an  Apparition,  betake  thy  fclf 
to  Prayer,  and  in  moft  humble  manner  profefs  that  thou 
defireft  nothing  more  than  to  acquiefce  in  the  Revelation 
of  God's  Will,  that  is  in  the  Scriptures  of  tiic  Prophets 
and  Aprjftles,  earneftly  teftifying  that  thou  may 'ft  not 
believe  an  Angd  from  Heaven,  if  he  bring  any  other 
GofJDei ;  and  moft  devoutly  and  feelingly  acknowledging 
thy  feli  unworthy  to  have  the  vifible  Prefence  of  an  An- 
gel ofGod,  and  toconverfe  with  him,  it  being  an  honour 
God  hath  feldom  granted,  but  to  fome  eminently  holy 
Pcrlons.      H  thou  entertain  the   Apparitloa  with  fuch 

humble 


their  Nature^   Office  and  Minijiry.  2  >>  i 

humble  and  devout  Meditations,  there  will  be  Ie(s  dan- 
ger of  thy  being  impofed  upon  by  the  Devils  Frauds. 

4.  Suppofing  ilut  thou   knoA'efi  it   to  be  an  Angel  ok 
Light,  that  appears  to  thee,  thou  oughtelt  to  receive  hini 
with  very  great  reverence.     Thou  mufb  not  worlhip  him 
(as  John  was  about  to  do,  when  an  Angel  appealed  to 
him,  Rev.  19.  10.)   Angels  are  utterly  againlt  having  any 
fuch  Honour.      Ihe  Angel  fatd  to  John^  jte  thou   do  it  not. 
Yet  great  honour  and  reverent  relped:  is  to   be  given  ro 
an  Angel  appearing  to  a  Man.     If  it  be  but  a  great  Mi- 
fjifier  of  State  to  fome  earthly  Prince,  we  receive  him  in 
moft  lowly  manner,  doing  him  honour:  Now^  I  que- 
Ition  not  but  an  Angel   is  more  worthy   of  honour  than 
the  greateft  Perfon  upon  Earth. 

The  Jews  were  wont  to  entertain  the  Appaiitlon  of  an 
Angel  widi  very  great  awfulnefs,  and  trembling,  it  being 
(it  feems)  a  vulgar  Opinion    among  them,  that   if  any 
Perfon  had  the  Vifion  of  an   Angel,  either   Death,  or 
fome  great  Evil,   would  fuddenly  befal  them,  fb  tremen- 
dous was  the  Prefencc  of  an  Angel  accounted.     Where- 
fore  when  Manoah  peiccived  it  was  an  Angel  that   had 
been  with  him,  hefaid  to  his  Wife,  fyepalljt4relj  die^  be-  jujg.  15,  2^, 
caufe    we  have  feen  God,     AhvI   Gideon  (in    the  like  cafe) 
laid,  Alai  0  Lord  God^  for   becaufe   I  have  Jeen  an  Angel  of 
the  Lord  face  to  face.     And  the  Lord  jatd  unto  him,  Veace  be 
unto  thee,  far  not,  thou  (halt  not  dte.     h  leems  he  was  in  a 
great  Fear,     Some  think  this  Opinion  was  taken  up  from 
Exod.  15.  20.  where  'tis  faid,  There  Jliall  no  man  fee  me,  and 
live :  Now  he  that  did  lee  an  Angel,   was  counted  to  (es 
God,  there  being  no  appearance  of  God   more  glorious 
than  by  an  Angel.     No  doubt  they  weri  in  fuch  a   fear, 
becaufe  they  judged  themfelves  unworthy  of  fuch  a  fight. 
Great  Reverence  is  therefore  due  to  the  vifible  Prefence 
of  an  Angel  of  God. 

5-.  Such  as  are  admitted  ro  any  fuch  familiar  Converfe 
with  Angels,  had  need  take  great  care  they  be  not  puffed 
up  with  Frtde.  There  is  no  fmall  danger  of  it,  as  ap 
pears  in  the  ApoUle  ?aul,  who  had  more  of  fuch  extra- 
ordinary Communications  than  other  men.  He  fays  or 
himfelf,  L^ft  Iflwuld  be  exalted  above  meafure  thr<>  tbi  ahun 

Is.  k  2  ilan:i 


2  .^  2  ^  DifcoHtfe  of  At^gels^ 

Jdnce  of  the  Revdatims^  there  was  given  me  a  thorn  in  the 
Fleflj,  the  Mejjenger  of  Satan  to  huffet  me^  left  I  jljouU  be  ex- 
alted above  meajure^  2  Cor.  I,  2,  7. 

The  Appaiition  of  an  Angel,  is  an  extraordinary  ap- 
proach of  God  to  Man,  and  tlio'  it  naturally  tend  to  the 
humbling  of  him,  yec  thro'  the  Corruption  that  is  in  our 
Nature,  we  are  apt  to  be  lifted  up  therewith,  as  we  are 
with  any  thing  that  we  have  more  than  others. 

'Tis  true,  there  have  been  few  whom  God  hath  dealt 
ib  familiarly  wich,  bur  verj  holy  Perfons.     I  lay  but  few, 
Yet  (ome  there  have  been,  that  have  had  extraordinary 
entercourfe   wich  Angels,  that  have  be(:;n  wicked  men. 
Baalam  was  none  oF  thebeft  men   (he  goes  commonly  for 
]N)imb.  32.      a  Sorcirtr)  and  yet  he  had  frequent  converfe  with  an  An- 
gel.    To  have  Power  over  evil  Spirits  is  as  great  a  matter^ 
as  to  have  familiar  converfe  with  good  Spirits:  But  our 
Saviour  would  not  have  his  Difciples  to  rejoice  or  glory 
10  much  in  this.     In  this  rejoice. not,  that  the  Spirits  are  fuh- 
jeB  10  you:  But  rather  rejoice  that )  our  names  are  written  m 
Heaven^  Luke  10.  20.      We  may  converfe  with  Angels 
here,  and  yec  be  Companions  for  Devils  hereafter.    Matjy 
fljallfay.  We  have  po^he fled  in  thyl^am^y  and  m  thy  Name 
have  cafi  out  Devils^  &c.  But  he  will  prof efs  unto  them,   1  ne- 
ver knew  you,  depart  from  me.  Mat.  7.  22.     'Tis  not  ra- 
tional to  be  proud  ot  that  which  a  Man  may  have^  and 
go  to  HelL     Be  not  high  minded  but  fear. 

6.  Know  for  a  Certainly,  xh^t.  if  an- Angel  from  Heaven 
peach  any  other  Gojpel  than  that  you  have  received,  be  ought 
to  he  accurfed,  Gal.  i.  8,  9.  'Tis,  I  confefs,  a  thing  im- 
poflible  that  an  Angel  of  Light,  fhould  come  to  men  with 
another  Gofpel  :  But  could  fuch  a  thing  be^  he  ought  not 
to  be  credited.  And  the  Reafon  is  obvious.  The  Gofpel 
that  we  have  received  is  grounded  on  a  better  and  greater 
Authority,  than  the  Teifimony  of  an  Angel,  even  the 
Authority  oi  Chrifi  himlelf,  who  is  above  Angels.  If  an 
Angel  ftiould  come  to  us  with  any  Do^nne  that  agrees 
not  with  the  Gofpel  of  Chris},  we  may  be  fure  'tis  not  an 
Angel  of  Light,  but  a  Spirit  of  Delufion. 

Quesl.  Some  perhaps  will  here  enquire^  what  if  an  An- 
gel Ihould  declare  fomewhat,  that  (tho'  it  be  not  con- 
trary 


their  NatHre,  Office^  and Minijlry.  2^2 

trary  to  the  Word  of  Chril),  yet)  is  diveife  from  it  ,•  or 
ihould  advife  to  the  doing  of  (ome  adion,  the  lawTulnels 
ofwliich,  by  ordinary  Rules,  i-  queflinnablc  (as  was  thi 
Advice  to  Joft^b  to  take  Alary  co  be  his  Wife,  when  fhe 
was  found  ro  be  with  Child)  or  ihould  give  Ibme  new  7«. 
terpretation  nt  a  doubtful  Text  oi  Scripture  ? 

^Tjjwtr,  What  has  been  l!iid  of  SuggciHons  and  Impul- 
(es,  Chap.y.  Seel.  7.  may  fuf^ice  for  an  Aniwei  to  this  En- 
quiry ;  ib:  tho'  an  inward  luggeftion  and  impreffionbc  not 
(o  mucli  as  ^n  Apparition  of  an  Angel  fpe:.king  with  an 
audible  V^oice,  ye:  as  long  as  'tis  uncertain  whiether  it  be 
an  Angel  of  Light  that  appears  or  no,  we  can  be  no  further 
bound  by  the  one  than  by  the  other:  In  both  we  have 
reafon  to  be  afraid  of  delufion.     And  know  this. 

God  fends  not  Angels  now  to  propole  mw  AnicUs  of 
Faith,  or  to  give  any  ne-w  Lan^s  to  men,  he  having  fully 
finifh'd  the  Kyle  of  our  Rdtgton  by  Jefm  Cknfl, 

And  as  for  Inurfretatiom  of  Scripture,  none  muft  be  re- 
ceived that  agree  not  with  the  Context  and  the  Analogy  of 
Faith. 

Jojepb  was  fure  it  was  an  Angel  of  God  that  fpake  unto 
him,  but  we  cannot  be  (ure  (  by  any  Rule  that  1  know 
of  )  that  'tis  a  good  Angel  that  appears  to  us.  So  far  as  a 
man  has  reafon  co  believe  that  'tis  an  Angel  of  Light  thar, 
fpeaks  to  him,  he  ought  to  give  heed  to  him,  and  to  fol- 
low his  Advice  in  what  is  not  againft  the  frated  Rule  that 
God  has  tranfmitted  to  us  with  fuch  ample  Teffimony 
Ltm  Heaven  as  the  Pen  men  of  Scripture  came  with. 

And  fo  much  of  the  Honour  and  ReJptH  which  muft  noc 
be  given  to  Angels,  and  ihQ  Communion  with  them  that  ws  - 
ought  not  to  feek  cr  affed. 


CHAR. 


A  Difconrfe  of  Atfgeh^ 


C  H  A  P.     XIII. 

^  I.  What  Honour  or  ReJpeS  is  to  be  given  to  Angels 
JJkw  d  p  oft  lively  -^  i.  To  ackpoivledg  them,  §'  2. 
2.  To  love  them.  How  we  can  love  them  when  rce 
do  7iot  fee  them,  §'3.  :},  To  he  careful  not  to 
offend  them.  §  4.  Jo  do  our  befi  to  maintain  that 
Communion  with  the?n  which  here  we  may  ordinari- 
ly have,  §  5 .  How  we  may  give  them  Advantage. 
Our  Converfion  is  a  great  Advantage.  §  6.  But 
this  is  not  all  the  Advantage  we  may  give  them. 
§  J.  'Tis  of  great  concernment  that  the  Body  be 
kept  in  a  good  temper. 

SECT.    I. 

ALtho'  Divine  Honour  muft  not  be  given  to  Angels, 
nor  Jenfihle  Communion  with  them  affeded,  yec  is 
there  an  Honour  that  is  due  unto  them,  and  Communion 
with  them  that  is  to  be  imbrac'd  ;  and  what  this  is,  I  am 
now  to  fhew. 

r.  And  in  the  firfl  place  it  is  (out  of  doubt)  our  Duty 
to  acknowledgvfhsit  excellent  Creatures  they  are,  how  near 
they  are  to  us^oi^r  concernment  with  them^and  their  ufeful- 
nels  and  ferviceableneis  to  us:  Thefe  (fo  far  as  they  are 
reveal'd)mufl  be  acknowledged,  and  we  muft  eftcem  them 
accordingly.  It  is  a  fault  to  (light  any  of  the  Creatures  of 
God^  he  that  does  lo,  muft  needs  be  guilty  of  flighting 
their  Maker.  Now  Angels  are  the  Mafier-pieces  of  the 
whole  Creation,  the  moft  excellent  Creatures  that  ever 
God  made.  Man  is  the  chief  in  the  vifible  World,  An- 
gels in  the  invifible ,  and  fuch  as  they  are,  we  muft  ac- 
count and  acknowledg  them  to  be,  and  carry  in  our  Minds 
3  fjitable  erteem  of  them. 

Cbrifiian 


their  Nature^  Office  and  Minijiry. 

Cbri/^tan  Kehgicn  obl.'geth  us  to  efleem  anei  honour  all 
men  according  to  their  worth  and  to  their  place  among 
U5.  Rtnder  (lays  the  Apoftlej  to  all  their  due,  &C.  fear  to 
wb^m  fear,  bor.our  to  whom  honour  u  ^//r,  Rom.  I  5.  7.  There 
is  a  pecuUar  Relp^ft  due  to/Lur  Superiors,  to  Malkrs,  Pa- 
rents, Minillers,  Maj;i<h-ate5,  and  of  Magiftrates  to  the 
King  as  ^>upreme  the  highel^  Honour  belongs^  and  to  Go- 
vernors under  him  a  proportion  of  Honour  fuiting  their 
places,  I  Vtt.  2.  1 ;.  and  lu.h  as  do  excel  others  in  kVtfdom 
ov  Holme f^,  muft  be  ackno^'Isdg'd  as  fuch.  Now  ir  Men 
muft  be  refpecflcd  according  to  their  worth  and  place,  fo 
muft  Angels  too  ;  and  they  being  every  way  (uperiour  to 
men,  delcrve  a  fuirable  acknowledgment. 

Dtvsne  Honour  (as  has  been  fhew'd)  is  not  to  be  giver: 
them  •,  but  let  us  look  on  them  as  the  Creatures  of  God, 
and  fo  account  cf  them^  and  we  cannot  think  too  highly 
ofthem. 

Devout  and  learned  Billiop  Hall  fays,  "  Worfhip  is  not 

*'  to  be  given  to  them^ ■-  but  we  come  (hort  of  our 

"  Duty  to  thole  BielTed  Spirits,  if  we  entertain  not  in  our 
*'  Hearts  an  high  and  venerable  conceit  of  their  wonder- 
**  ful  mrijefty,  glory  and  greatnefs,  and  an  awful  acknow- 
*'  ledgment  and  reverential  awe  of  their  glorious  pre- 
"  fence. 

And  as  they  have  a  fapereminent  excellency  of  Nature 
and  Dignity,  fo  are  they  nearly  ally'd  to  as,  and  wemucli 
concern'd  with  them  ;  and  this  alto  'tis  our  Duty  to  ac* 
knowledg. 

Tho'  A.ngels  are  much  above  us  in  ISJature  and  Dtgnity. 
yet  may  we  claim  Kindred  with  them  in  refpe(a  of  our 
Immortal  Souls ^  whofe  nature  little  differs  from  the  Ange- 
lical •,  and  by  Jefus  Chnji  Angels  and  men  are  made 
friends,  and  brought  togecher  into  one  Ktngdam,  and  the 
Lord  of  both,  as  was  ihew'd  Cbaf^  4.  SeH\  5,  4. 

Moreover,  being  entruiled  with  theTuicion  of  us,  they 
domoft  dearly  Icveus,  efpecially  when  we  are  (jndified  ^ 
they  love  us  better  than  thebeft  Friends  we  have  in  the 
World :  They  have  a  molt  perfed  love  cf  God,  and  there- 
fore love  the  Saints,  that  have  God's  Image  upon  then), 
better  than  the  befi  men  do 

Again. 


-1  ) 


2  5  ^  ^  Dtfcourfe  of  Attgels^ 

Again,  Angels  have  much  of  the  fame  work  to  do  that 
we  have  :  Their  work  is  to  adore,  and  ierve,  and  obey  the 
fame  God  we  do,  and  '(is  a  part  of  their  Joy  to  fee  it  go 
well  with  us,  Luke  ly  lo. 

To  conclude,  We  are  defign  d  for  the  fame  Blifs  and  Fe- 
licity, and  are  to  be  their  Companions  for  ever ;  for  wc 
fhall  be  like  unto  the  Angels,  and  inhabit  the  Heavenly 
Heb.  12.  22.  Jgrufalem  together  with  an  innumerable  company  of 
them. 

Wherefore  we  are  to  reckon  our  (elves  not  Strangers 
and  Foreigners,  but  fellow- Ciciz.ens  with  the  Angels,  and 
they  with  us,  and  Brethren.  The  Angel  acknowledges  fo 
much  to  John  J  I  am  thy  feUow-ferv.wt^  and  of  thy  hretbrtn 
that  have  the  teftimony  of  Jefus^  Rev.  19.  re.  This  nearnefs 
of  Angels  to  us  we  (hould  not  overlook. 

Again,  We  are  unconceivably  beholden  to  the  Angels, 
fas  has  been  fufficiently  evinc'd  in  the  foregoing  Difcourfe) 
and  can  we  dilcharge  our  Duty  it  we  be  not  thankful  for 
this  }  And  can  we  be  thankful  for  it,  if  we  do  not  ac- 
knowledg  it  ? 

*Tis  true,  'tis  to  God  that  we  are  chiefly  bound,  but 
God,  that  will  himfelf  be  own'd  in  allj  does  allow  us  and 
enjoyn  us  to  be  thankful  to  ihofe  by  whom  he  communi- 
cates his  Favours  to  us :  He  would  have  us  to  acknowledg 
and  be  thankful  to  Magillrates^  Mimfierj,  Tarcnts,  Frknds, 
The  leaft  that  we  can  do  in  requital  of  their  Love  and 
Care,  is  to  make  acknowledgment  of  the  Good  we  receive 
by  them.  D^w/V/ faith,  M^  God  hath  fent  his  Angd,  and 
hath  [hut  the  Lions  ?nouths,  Dan  6.  1 2.  After  fuch  a  man- 
ner 'tis  very  hcLing  we  Ihould  make  fjme  mention  of  An- 
gels, when  we  are  (peaking  of  the  gieat  and  wondeiful 
Works  of  God,  feeing  they  are  ordinary  Inftruments  of  his 
Providence. 

SECT.    II. 

AS  it  is  our  Duty  to  acknowledg  Angels,  fo  alfb  to  love 
them,  and  that  both  for  what  chey  are  in  them- 
lelves,  and  for  what  they  are  to  us-,  for  thofe  amiable 
Perfc^ions   Divine  Goodnefs  hath  enrich'd  them  with, 

and 


their  Nature^  Office  and  Minijlry.  257 

and  for  that  Love  they  bear  co  us,  and  the  Good  they  do 
for  us. 

F/r/7  for  thofe  amiable  Perfedions  God  hath  enii.h'd 
them  with.  Thar  is  the  purcU  Love,  therenfji  ot  which 
is  the  intrinfick  Excellency  of  tlieOl  j;;<^.  When  God  is 
lov'd  purely  for  hirr.felf,  lor  the  periedion  ol  his  Nature, 
he  is  more  perfe(fily  lov'd  than  when  he  is  lov'd  for  the 
Good  we  receive  or  expetSl  from  him  :  So  when  we  love 
Angels  for  the  aymable  Excellencies  that  are  i«  them,  our 
Love  is  more  pure  and  holy  than  when  'tis  for  ihcir  Good- 
will and  Beneficence  to  us. 

The  blefTed  God  himfelf  is  frimum  amahile,  other  things 
are  to  be  lov'd  for  him,  or  for  being  like  him.  Now  the 
amiable  Perfections  of  God's  Nature  fhine  out  in  Angels 
molf,  no  meer  Creatures  are  fo  like  him  as  they  are,  on 
which  account  they  are  to  be  lov'd  befi.  We  owe  a  fpe- 
cial  Love  to  the  Saints,  becaufe  they  are  more  like  God 
than  other  men  arej  they  are  renewed  in  Knowkdg  and  Ho- 
lim^  after  the  image  of  him  that  created  them  :  But  whatever 
Holinefs  is  in  Saints  on  Earth,  it  is  in  them  with  a  mix- 
ture of  the  contrary.  There  is  in  them  the  Love  of  God, 
but  there  is  alio  an  inordinate  Love  of  other  things  ,•  there 
is  Holinefs  in  them,  but  there  is  Sin  too.  But  now  in  the 
blelTed  Angels  there  is  fuch  a  pure  and  perfed  love  of 
God,  as  makes  them  adhere  and  cleave  entirely  and  whol- 
ly to  him,  without  any  of  the  leaft  diverfions  :  They  are 
as  holy  as  meer  Creatures  can  be,  there  is  no  Sin  or  Folly 
in  them.  'Tis  true,  Eltphaz,  fays  of  God,  That  he  ch.t^ged  ]q]^a  ,g, 
his  Angels  wttb  folly  ;  but  either  this  is  meant  of  thofe  An- 
gels that  fell,  or  by  folly  is  meant  no  more  but  defeclible- 
nef^  or  a  poflibility  of  finning.  This  was  found  in  the  An- 
gels in  their  primitive  ffate,  they  were  mutable  Cre,itures, 
and  might  fin  ^  but  if  there  were  adually  any  Sin  in  them. 
Heaven  could  be  no  place  for  them. 

Oh;  how  lovely  are  very  holy  Men,  how  fwcetand  en- 
dearing is  their  Converfe  !  and  yet  there  ii  f:me  folly  and 
weakneG  found  in  the  bsft  of  them.  Angels  have  not  any 
of  the  fmalleft  blemiihes  on  them,  therefore  muft  needs  be 
more  lovely. 

LI  And 


^  5  fi  ^  Difconrfe  of  Angels^ 

And  as  they  are  mo(i  holy  themfelves,  fo  *ti3  their  bu'li- 
ne(s  CO  promote  Holinefs  in  men.  What  is  the  reafon  we 
have  in  us  fuch  a  rooted  deteftation  and  abhorrence  of 
Devi's,  thai  we  can  fc.irce  think  of  them  wlchouc  fome 
Horrour  ?  Why,  they  are  haters  of  God,  and  of  all  thac 
is  good,  and  are  Tempters  of  men  to  Sin  andUnholinefs. 
This  Ihould  be  the  reafon  of  our  abhorrence  of  them^  ra- 
ther than  their  enmity  againfl  us.  On  the  contrary,  the 
reafon  of  our  love  to  Angels  Ihouldbe,  that  they  are  fo  ho- 
ly  in  themfelves,  and  labour  to  make  others  fb. 
m.^\^t  Secondly y  We  have  reafon  alfo  to  love  Angels,  be- 
caufe  they  love  us  fo  as  they  do  :  Indeed  they  love  us 
much  betcer  than  wc  love  one  another :  Their  Love,  (as 
'cis  more  pure,  io)  'tis  more  ftrong  and  adive.  They  do 
more  for  us,  and  are  more  helpful  to  us  than  the  befit 
Friends  we  have  ;  therefore  we  Ihould  love  them,  and  love 
them  mors  than  we  love  any  men  on  Earth. 

Obj,  But  you'l  fay^  How  can  we  love  Angels,,  when  we 
cannot  fee  theai  ? 

Anjw,  1  anfwer  ;  We  cannot  fee  God,  and  yet  we  are 

bound  to  love  him,  and  to  love  him  above  all  thatislov'd. 

Nor  can  we  k^Jefns  Chrij}  with  our  bodily  Eyes,  yet  the 

Apoftle  Feter  tells  us  how  the  Saints  come  to  love  him^ 

I  Ptt.  I.  8.  Whom  having  mt  feen  ye  love^  whom  though  you 

fee  him  mt,  yet  believing^  ye  rejoyce,     'Tis  by  Believing   ws 

come  to  love  Jefr^s  Chrifi^  and  rejoycc  in  him,  not  by  (ee- 

quid  nonaffi-jng  j^i-^^^     jhg  f^nie  way  have  we  to  come  to  love  the 

"'T'filT  Angels.     Unbelief  is  the  great  caufe  we  love  God,  and 

tas  vel  faltem  Angels  alio,  no  better  than  we  do.     When  ws  come  to 

incogitintia    Heaven  our  Love  to  God  will  be  perfected,  becaufe  then 

Tivta.  Calv.  vve  fhall  have  a  perfe(5t  fight  of  him  :  and  v,/hen  we  fliall 

come  to  be  joyn'd  to  the  company  of  Angel?,  and  ive  fully 

what  they  are, and  what  Benefits  v/e  have  receiv  d  hv  th?rrs 

we  fhall  love  them  more  too. 

In  the  mean  while  there  is  now  equal  cauie  Ci  loving 
them,  tho'  not  equally  noticed :  Angels  aie  the  famenow^ 
and  they  are  with  us,  and  help  us,  and  are  friendly  tons 
every  day  and  fiour  of  our  Lives  :  This,  tho'  unleen,  we 
have  fufficient  ground  to  believe,  as  has  been  evinc*d  from 
God's  Word.  And  ( no  doubt  )  one  reafon  of  God's  ap- 
pointing 


their  Nature y   Office  and Mwijiry.  ^^y 

pointing  Angels  to  be  miniltring  Spirits  for  us^  and  revea- 
ling it  (o  fully  to  us,  is  to  cheriih  friend/hip  between  theai 
and  us  ^  for  triendfhip  is  maintained  by  benedcence.  An- 
gels love  i:s  the  more  liiJl  the  longer  and  the  more  they 
exercife  Kindnels  towards  us^  and  our  knowing  of  it  is 
reafbn  to  us  why  we  Ihould  love  them  the  more.  ^ 

Let  no  man  think  that  this  is  an  empty  airy  Speculation  ; 
for,  1  tell  you,  the  exercife  of  Love  to  Angels  unfeen,  con- 
duceth  to  the  facilitating  our  Love  to  the  invihbb  God, 
which  is  the  Soul  of  ;^11  true  Reiigioufneis ;  and  it  helps 
our  Love  to  JefusChfilr,  whom  we  fee  not  with  our  bodi- 
ly Eyes  any  more  than  we  fee  Angels.  We  come  up  to 
the  inftnitely-dilhnt  iMajefly  ot  God  befl  by  Steps ;  by 
loving  him  in  his  Saints  on  Earth,  then  in  the  Angels  of 
Heaven,  we  come  to  love  him  in  himielf. 

Learned  m^piofti  Mr.  Baxter  lays,  *'  The  negietflof  our 
'^  due  Love  and  Gratitude  to  Angels,  and  forgetting  ouc 
*'  relation  to  them,  and  receivings  by  them,  and  commu- 
"  nion  with  them,  and  living  as  if  we  had  little  to  do  with 
'^  them,  is  a  culpable  overlooking  God  as  he  appeareth  in 
"  his  moft  noble  Creatures,  and  is  a  negled:  ot  our  Love 
"  to  God  in  them,  and  a  great  hindrance  to  our  higher 
^'  and  more  immediate  Love.  Therefore  by  Faith  and 
Love  we  Ihould  exercife  a  daily  converfe  with  Angels,  as 
apart  of  our  Heavenly  Converlation,  P^i/.  ;.io.  Htk 
12.  22.  and  ufe  our  felves  to  love  God  in  th^mj  as  fays 
th^t  great  Divine, 

SECT.  in. 

ANother  Duty  we  owe  to  Angels  is,  to  be  careful  not 
to  offend  and  grieve  them  by  our  Sins,  but  to  look 
to  our  Converfation  the  more  tor  their  fakes.  Where, 
there  is  Love,  there  will  be  Tendernefs  as  to  this :  Res  efi- 
(oliciti  plena  ttmori6  amor.  Love  will  make  us  careful  to  Ihuri 
whatever  may  give  di(tafte  or  be  ungrateful  to  fuch  as  we 
love. 

It  was  good  Advice  of  an  Heathen,  Th^t  whatever  a 
Man  is  a  doing,  he  ihould  imagine  (omc  grave  perfon  to 
be  ever  prefent,  looking  on,  whom  he  would  not  oiTend. 

L  1  2  And 


6o  A  Difconrfe  cf  Angels^ 

And  the  Apoftle  ufes  the  Angels  prefence  as  an  Argument 
againft  all  Undecencies:  he  would  have  Chriftian  Wo- 
men to  be  modelUy  attir'd  in  their  Aflemblies,  becaufe  of 
the  Angel?,  i  Cor.  ir.  lo.  and  he  prelTes  Timothy  with  the 
fame  Argument,  /  charge  thee  before  God,  and  the  Ltrdjeftss 
Chrift^  and  the  Ektl  Angels ,  that  thou  chferve  theft  things  ^ 
lTirj7.  9.  21. 

''  O  ye  holy  Spirits,  (fays  Bifhop  Hall)  ye  are  everby 

"  me  ; 1  walk  awfullyj  becaufe  I  am  ever  in  your 

"  Eye;  1  walk  confidently,  becaufe  I  am  ever  in  your 
"  Hands.  And  again  fpeaking  of  Angels,  he  fays,  I  abhor 
*'  my  (elf  to  recount  their  juft  Diflikes,  and  do  willingly 
"  profefs  how  unworthy  I  am  of  fuch  Friends,  if  1  be  not 
*'  hereafter  jealous  of  their  juft  Offence. 

Angels  f^e  us  when  men  do  not  ,•  they  are  privy  to  fuch 
paflsges  of  our  Lives  as  come  not  under  humane  cogni- 
zince,  let  us  therefore  takeliecd.  God's  prefenceand  the 
prefence  ofJeJusChrifi  fhould  chiefly  move  us :  but  ("you 
know)  the  Apoftle  puts  the  Angels  prefence  alio  into  the 
Argument ;  I  charge  thee  before  God,  and  the  Lord  Jelus 
Chrift^  and  the  Ele^J  Angels, 

All  Sins  that  come  under  the  cognizance  of  Angels  (as 
moft  do)  are  offenfiveto  thofe  holy  Spirits ;  but  there  are 
feme  that  they  have  a  greater  antipathy  againft  than  ordi- 
nary, and  are  more  offended  at  them,  as  being  more  in  their 
Eye,  and  lying  more  in  their  way,  obftruding  and  hinder- 
ing their  holy  defigns  on  men.  Of  this  kind  are  the  Sins 
ot  the  Fleflj,  tfnckannefi,  Fornication^  Adultery.^  and  fuch  Im- 
fur'ittes  and  Imwodefiies  as  lead  thereto. 

J  may  with  the  more  reafon  note  fuch  Sins  as  Specially 
diftaflfuf  to  the  holy  Angels,  becaufe  when  Pi«/urges  their 
prefence  as  an  Argument,  'tis  to  prevent  Immodefiy^  1  Cor. 
11.10.  And  when  he  preffes  Timothy  with  the  (ame  Ar- 
gument, one  thing  he  is  perfwading  him  to  be  careful 
about  is,  not  to  permit  wanton  young  Women,  that  liv'd 
in  pleafure,  to  be  taken  into  the  place  of  Widows,  i  Tim, 
5*.  1 1,  &c.  Some  matter  of  this  nature  is  ufually  in  hand 
when  the  Argument  from  the  Angels  prelence  is  made  ufe 
of  ^  whence  we  may  probably  infer,  that  thefe  holy  pure 

Spi- 


their  Nature^  O^ce  and  Mwijiry.  ^  ''^61 

Spirits  have  a  fpecial  abhorrence  of  all  Sins  of  the  Flejij^ 
and  whacever  leads  to  or  borders  on  the  fame. 

The  Sin  of  Undennnefs  is  fpoken  of  as  a  Sin  that  is 
againft  the  Bodj.  Every  fm  that  a  wan  doth  is  'without  the 
Body^  but  he  that  committeth  Fornication  Jinmth  agamfi  his 
own  Bodyy  i  Cor.  6.  18.  In  other  lins  the  Body  is  Orga- 
nur»y  the  Inllmment  only,  but  in  this  Sin  it  is  aifo  Oh- 
jeifum,  the  Objed  againR  which  a  man  fins :  And  it  does 
leave  very  odious  and  dangerous  hnpreffions  behind  it. 
Now  the  Body  as  'cis  the  Te?nj)le  cf  the  Holy  Ghofi^  as  the 
Apoftle  fays,  l^o  we  may  fay,  It  is  the  Angels  Shop^  where- 
in they  frame  all  their  Work  for  mens  Souls  good.  They 
have  not  immediate  accefs  unto  the  Mind  and  Will,  but 
work  on  the  Vhantpfj,  and  that  is  dangeroully  corrupted 
by  the  Sin  of  Uncleanncfs  :  For  one  thac  is  given  to  it^ 
imagines  nothing  almoft  but  what  relates  to  ir,  fo  that 
there  is  no  room  for  the  Angels  to  go  on  with  any  Work, 
The  Pleafure  of  this  Sin  carries  away  a  Man's  thoughts, . 
fo  as  that  he  is  feldom  capable  of  any  good  Impredions. 
But  little  hope  is  there  of  a  Man  that  hath  once  given  up 
himfelf  tothis  Sin,  he  willfcarce  make  Gonfcience  of  any 
other  Villany.  Therefore  the  Apoftle  fays  of  fuch  hurt- 
ful Lufis,  that  they  drown  men  in  perdition^  i  Tim,  6.  9.. 
And  Solomon  fays  of  an  Harlot^  None  that  go  unto  her  re- 
turn again ^  neither  take  they  hold  of  the  faths  of  Life,  Prov.  2. 
1 8,  19.  A  terrible  word  indeed.  There  is  a  fpecial  Con- 
trariety in  this  Sin,  both  to  the  holy  Spirit  of  God  thac 
fandities,  and  alfo  to  the  Holy  Angels  who  are  ready 
to  do  their  part  to  forward  the  Work  of  Holinefs  in 
Men. 

Wherefore  if  we  would  not  offend,  and  grieve,  thofe 
beneficent  Spirits  that  attend  us  for  our  good,  we  fliould 
be  very  careful,  as  to  keep  our  felves  from  all  Sin^  (b 
efpecially  from  this,  which  they  fo  much  loath,  and  to 
walk  holily  and  circun:irpedly,  becaufe  this  is  moft  grate- 
ful to  them. 


SECT. 


2  5i  A  Vifcourfe  of  ^pgels^ 

SECT.    IV. 

A  Mother  Duty  we  ftand  obliged  to  in  reference  to 
Angels,  is  to  do  cur  beft  to  maintain  and  promote 
iuch  Communion  vAih  them,  as  here  in  this  Life  we 
may  ordinarily  have. 

yipparitfons  of  A.ngd5j  ^nd  familiar  Conferenca  with  them, 
is  not  a  Commtmon  that  God  thinks  fit  ordinarily  to^llow 
us  (tho*  fome  have  had  it)  and  therefore  'tis  not  lawful 
for  us  to  affeJt  it,  as  has  been  proved,  Chap,  12.  §.  4.  But 
a  Communion  with  Angels  we  are  capable  of,  by  God's 
own  appointment.  We  may  have  much  help  from  them, 
chey  do  attend  us  tho*  unleeno  They  are  our  Keepers^  they 
are  Purvzyers  for  us,  they  teach ^  admonijlo,  comfort.  They 
obferve  and  take  knowledge  of  us^  they  under/^anJ  us,  and 
our  ways,  and  are  concerned  in  what  we  do,  and  rejoice 
when  we  do  well.  Here  is  Ccmmunion  with  them:  And 
note,  there  is  foaiev^^hat  on  our  part  that  is  to  be  done  in 
order  to  the  promoting  of  this  Commmton>  Now  Two 
things  we  are  to  ^o.  i.  To  engage  the  Angels  all  we 
can  for  us.  2.  To  give  them  all  the  advantage  we  are 
able. 

I.  Firfi^y  We  Ihould  do  all  we  can  to  engage  them  to  be 
our  Friends^  and  the  way  to  make  them  our  iteady  friends, 
is  to  be  friendly  unto  them  :  For  Fricndlhip  is  cherifhed 
and  ftrengthened  by  a  nrntual  and  reciprocal  Exercife  of 
ir.  Wherefore^  as  we  muft  not  offend  and  grieve  them 
(as  was  iliewed  in  the  foregoing  SedionJ  fo  we  muft  en- 
deavour to  be  as  grateful,  and  pleafing  to  them  as  we  can, 
and  that  in  living  holy  Lives,  and  in  a  ready  affenting 
and  yielding  to  their  Suggeltions  and  Motions. 

Our  Friendiinefs  to  Angels  in  the  General  lies  in  the 
Holinefs  of  our  Lives.  We  cannot  pleafe  them  better, 
than  in  keeping  in  the  ways  of  God,  and  this  will  furely 
engage  them  for  us :  For  they  know  their  Comwifflon^and 
will  itricftly  obferve  it,  viz^  to  keep  men  in  all  Gods  ways, 
and  to  encamp  about  them  that  fear  him.  They  cannot 
take  us  to  be  their  Friends  if  we  be  not  God's  Friends^  and 
'tis  by  a  holj  and  regular  Converfation  that  we  (hew  our 

felves 


their  NatHve^  Office  and  Minijiry.  a 63 

felves  Friends  of  God.  And  in  nothing  can  we  be  more 
friendly  and  grateful  to  Angels  than  in  being  precKe  this 
way. 

Our  Saviour  Chrtji  advifes  thofe  he  fpakc  to,  to  make 
thentfel'vcs  friend i  cfthe  Mammon  of  unrighteoitfnefs^  h.o  means 
their  Wealth  and  Riches,  Luke  16.^.  And  how  (o?  Why 
by  a  libaral  Diftribucion  to  the  poor,  that  they  may  pray 
tor  them  (for  the  poor  will  pray  for  them  that  are  boun- 
tiful to  them)  and  by  m3king  their  advantag.-?  of  being 
rewarded  of  God,  according  to  his  Promile  to  rh.^t  pur- 
pofs.  Thus  ihould  they  make  friends  of  the  Mammun  of 
Unrighteoufhefs.  Why  (0  we  mu(t  make  the  Angels  our 
friends,  not  by  praying  to  them  (as  the  riwh  Man  muft 
not  pray  to  h^s  Bags  of  Money  to  befriend  himj  but  by 
bolimfs  and  Purity  of  Converfation.  This  will  oblige  thofe 
Holy  Spirits  to  do  their  beff,  and  v;ill  bring  us  within 
the  Promife  of  their  Tuition. 

And  as  this  in  the  general,  is  our  Friendlinels  to  Angels,, 
fo  our  ready  affenting,  and  yielding  to,  and  complying 
with  their  Suggeftions  and  Motions  is  fb  more  efpecially. 
Oh  how  many  holy  Motions  do  Angels  make  to  men  I 
The  Devils  are  bufy  in  tempiing  to  Evil,  and  the  Angels 
no  lefs  a(5live  in  moving  to  Good.  Let  us  not  (light,  re- 
fufe,  refift,  any  holy  Motions.  In  fo  doing,  God's  Spri^ 
is  refiffed  as  well  as  the  Angels.  Tou  do  alway  reftjl  the 
Holy  Ghofi  (ays  Stephen,  A(5ls  7.  yi.)  God's  fioly  Spirit 
moves  the  Angels,  and  hath  a  fpecial  hand  in  the  Angels 
Motions  too,  carrying  them  oftentimes  more  heme  to 
mens  Souls,  than  Angels  can  :  Therefore  tliey  that  lefift 
holy  Motions,  refift  the  Holy  GhbO.  But  tho'  this  be 
the  grand  agg-^avation  of  the  Sin,  yet  it  is  no  fmall  thing 
for  Angels  to  be  flighted,  when  they  move  for  God^  and 
from  him. 

At  theleaft,  'cis  Unkindnefi  to  them.  We  fhould  refif^ 
the  Devil,  James  4.  7.  but  Angels  we  fhould  comply  with. 
But  alas,  'tis  much  orherwife;,  Satan  s  Motions  are  yielded 
Co,  when  the  good  Motions  of  Angels  are  r'^fuled.  This 
is  nor  the  way  to  engage  them  for  us,  and  make  them  our 
Friends 

Secondly  ^ 


Q  ^^.  A  Difc  ourfe  of  Angeh , 

SecofiJljf,  To  promote  our  Communion  with  Angels,  we 
fliould  give  them  a!!  the  advantage  we  can  to  minifter  to 
the  good  of  our  Souls,  which  is  a  chief  part  of  their  work. 
We  may  this  way  be  helpers  C^s  I  may  fay)  to  the  An- 
gels in  purfuing  the  holy  Defignsthey  have  upon  us. 

The  Power  Angels  have  tho'  it  be  great,  yet  is  it  but  a 
finite  and  limited  Power,  and  they  cannot  work  alike  on 
all  Perfons,  in  whatever  Circumftance?,  and  however 
they  be  qualifi^^d,  and  difpoled.  They  cannot  woik  on 
vgrofly  ignorant  Perfons,  as  they  can  on  fuch  as  havefome 
Knowledge,  nor  on  wicked  men,  as  they  can  on  fuch  as 
have  good  Inclinations  in  them ;  and  wheie  the  Phantafy 
isdifturbed,  or  corrupted^  they  cannot  do  with  fuch  Per- 
fons as  with  others. 

We  muft  be  in  fome  pofture  to  receive  their  Impreffi- 
ons,  or  their  attempts  on  us,  for  our  good,  will  be  ineffe- 
d:ual,  and  without  fuccefs,  which  will  difcourage  them. 
They  mud  have  fit  matter  to  work  upon,  and  then  they 
can  with  more  eafe,  and  better  fuccefs,  inftrud,  perfuade, 
.and  comfort. 

Now,  as  the  Devil  waits  for  advantages  to  tempt  men, 
fo  the  Angels  wait  for  advantages  to  move  them  to  good. 
'Tis  faid  of  the  Vevil,  That  he  goes  about  feeking  whom  he 
way  devour^  that  is,  he  waits  for  advantage  to  undo  men 
in  their  Souls :  When  advantage  is  given,  he  feduces  and 
corrupts  them  with  eafe.  Wherefore  the  Apoftle  advifes 
the  Corinthians  to  receive  again  the  Inceftuous  Perfon,  upon 
his  Repentance,  leH  Satan  get  an  advantage,  2  Cor.  2.  11. 
Even  fo  there  are  advantages  that  Angela  look  for,  to  pro- 
mote our  Souls  good.  If  we  give  them  any  advantage, 
they  will  be  (ure  to  take  hold  of  it,  and  this  we  ftiould 
labour  to  do. 

SECT.    V. 

I  Shall  open  and  explain  this  a  little,  how  we  fhould  fee 
to  give  them  advantage. 
Now  firfi^  the  principal  and  grand  advantage  that  An- 
gels have  on  men,  is  their  being  rtnewedby  the  Grace  of 
God,  and  fo  habitually  inclined  to  good.    In  fuch  Perfons 

as 


their  NatHrCy  Office^  afidMiniJity.  265 

as  are  gracious  there  is  fie  matter  for  them  to  work  upon, 
and  this  etjcourage  them  to  be  more  doing  with  them. 
The  great  advantage  the  Devil  hath  on  men  is  the  Corrup^ 
tton  and  Depravednefs  of  their  Natures.  Were  it  not  for 
Ongnal  in  dwelling  fin  ^  it  would  be  hard  for  him  to  do  his 
Work  with  any.  It  is  faid  of  our  Saviour  Chnsfy  That  the 
Prince  of  this  World  (that  is  the  Devil)  comet h  to  him^  but 
bath  nothing  in  bim :  He  could  find  nothing  in  him,  that 
is  Nil  Sui^  nothing  ot  his  own,  no  Sin  ;  and  tlierefoie  he 
could  fallen  nothing  upon  him.  The  Devil  cannot  intulb 
evil  into  men,  he  can  but  work  on  that  which  is  there  be- 
fore, heightning  it,  and  inflaming  it,  .md  dravw-ing  oi'ic 
forth.  Had  not  Achan  b:en  a  man  of  a  Covetous  difpo/hion^ 
the  Devils  laying  of  the  IVedge  cfGold  and  the  Babyhmfli 
Garment  in  his  way  would  not  have  tempicd  him  fj  cffe- 
d:ually.  The  Corruption  of  mens  Nature,  nnd  th^tvil 
Inclinations  that  are  in  them,  is  the  ^rand  advatitage  the 
Devil  has  upon  men. 

Now  on  the  contrary,  the  great  advantage  Angels  have 
on  men,  is  their  being  renewed  by  the  Grace  of  God.  If 
they  be  enlightned  in  fome  degree,  and  have  gracious 
Habits  and  Dilpofitiom  planted  in  them,  here  is  fit  -.natter 
for  them  to  work  upon.  The  Devil  (as  was  (iid)  carne 
to  Cbrifly  and  found  nothing  in  him,  therefore  he  quickly 
left  him  :  Angels  come  to  fome  men,  but  finding  litde  or 
nothing  in  them  to  work  upon,  they  go  their  way  with- 
out doing  them  any  fpiritual  good.  But  now  i[  chey  find 
the  mind  in  any  degree  enlightened,  and  fome  virtuous 
Difpoficions  planted  in  them,  they  have  matter  to  work 
upon,  and  great  advantage  of  doing  them  good,  which 
they  will  be  fare  to  improve. 

If  Perfbns  hive  fome  Knowledge^  the  Angels  can  revive 
the  Notions  they  have,  and  bring  things  to  remembrance, 
yea,  and  by  putting  feveral  things  together,  that  may  lie 
confufedly  in  their  heads,  they  may  much  increafe  and 
enlarge  their  Knowledge.  And  if  there  be  in  Men  gra- 
cious Habits,  Angels  can  do  much  towards  the  bringing  of 
thofe  Habits  into  AB.  As  by  fetting  fome  moving  Ob- 
jeds  in  mens  w^y,  Ih  by  f^ining  and  heightning  fuch 
Affedions,  or  Natural  Paffions,  as  do  move  or  incline 

M  m  the 


266  A  Difcourfe  of  Atigeh^ 

the  Will ;  as  Love,  Joy,  Fear^  Defire,  &c.  For  Angels 
can  work  on  the  Humours  of  the  Body^  and  Sfiriti,  in  and 
by  which  fuch  VaJJions  do  ftir,  and  fo  heighten  ihera. 
This  way  they  may  very  much  promote  good  and  virtu- 
ous adions,  where  fome  Habitml  Inclinaticns  to  them  are 
found,  tho'  they  be  but  weak. 

The  poor  Man  that  fell  among  Th'eves,  and  Was  ftripe 
naked,  wounded^  and  left  half  dead,  Luke  lo.  was  a  mo- 
ving Objed  of  Charity,  but  yet  it  div'  r;nc  work  on  the 
Pried  that  pa  fled  by  and  faw  it,  nov  on  <^.^  Levtte  \  they 
having  no  compa^ltonate  and  charitabl^^  DiTpofition  in 
diem,  but  it  did  eir£<flually  m^e  the  con:;\i{Iionate  Sa' 
marltam.  Some  fuch  njirtmw  Dtf^ojitions  are  found  fome- 
times,  where  there  is  no  tiu^Cace^  and  the  Angels  make 
great  advantage  of  them  :  But  where  there  is  true  Grace, 
there  is  ordinarily  more  opportunity  of  fuggefting  and 
promoting  what  is  good  and  holy* 

And  methinks  this  being  conddered,  rtiould  make  un- 
regenerate  men  more  unfatisfied  with  the  State  they  arc 
in  ('if  they  could  difcern  itj  It  fhould  make  men  unwil- 
ling to  abide  in  a  State  of  Ignorance  and  Sin^  becaule 
while  they  are  in  this  State  Angels  cannot  do  fo  much  for 
their  Souls  as  other  wife  they  might,  and  would. 

And  this  proves  that  the  Devils  have  a  greater  advan- 
tage on  the  Generality  of  men,  than  the  Angels  have  • 
For  the  Devils  alway  6nd  matter  to  work  on  ready,  even 
Original  Corrupion^  befidcs  evil  Difpojitions  contracted  by 
Practice  :  But  there  are  no  truly  gracious  Difpofitions  in 
Men  for  Angels  to  work  upon,  till  they  be  wrought  in 
irhem  by  the  Spirit  of  God. 

However  Angels  are  doing  with  Men  unconverted,  and 
often  with  good  fuccefi,  being  the  means  of  their  Coji- 
vcrfion,  God's  Spirit  concurring  with,  and  making  efTe- 
(^ual  what  they  do  towards  it.  The  Sight  of  the  Martyrs 
Courage  and  Pa  ience  in  fuffering,  hath  been  a  means  of 
converting  fome  Heathens  to  the  Faith.  Jnftin  Martyr  is 
faid  to  be  converted  this  way.  And  that  (i^aldo  that  gave 
Name  to  the  fVaUenJes  was  converted  by  feeing  a  Man- 
fuddenly  fall  down  dead.  And  how  ofcen  the  Angels^ 
hslp  forward  Mens  Converfion,  by  working  on  their  Ima- 
ginations^ 


their  Njtnrcy   Office  and  Minijiry.  16^ 

Ijinations,  and  Affocftinns  (prcdnting  things  to  the  MinJ, 
and  prefling  them  wirhfonu  vehemencyj  we  cannot  tell, 
no  doubt  they  do  frequently.  Wherefore  Regeneration, 
or  ConverHon,  is  not  the  only  advantage  Angels  have  on 
Men  to  do  their  Souls  good,  for  they  do  much  towards 
Converfion  it  fclf. 

SECT.  vr. 

LET  me  further  add,  Converfion  or  Regeneration  (by  it 
(elfj  is  not  a  fufficient  advantage  :  For  where  there  is 
true  Grace,  a  Perfon  may  bring  liiniielf  \r.in  fuch  a  cjie,  as 
to  be  very  uncapable  notwithlhnding  of  luch  Soul  helps, 
asthofe  Celeffial  Agents  are  wont  to  minilter^and  that  for 
want  of  Carefulnels  in  keeping  the  B^dy  in  goodreiuper, 
and  in  governing  the  bodily  Senfts :  Both  which  are  very 
great  advantages  to  the  Angels  in  their  etitercourfes  with 
Men.     AChiilHan's   Care  about  his   Body,  is  a  Duty, 
(tho'  little  minded,  yet)  of  great  Concernment,  in  that 
the  Soul  in  all  its  ads  and  exercifes,  does  much  dc^pend 
upon  its  Condition  and  State,  both  in  its  receiving  by  In- 
ftrudlion,  and  in  its  la>ing  out  in  viituous  Ad:5.     As  the 
Body  is  faid  to  be  the  Tewple  of  the  Holy  GLofi^  (o  it  m;^y  be 
faid  to  be  the   Sbop  in  wliich  the  Angels  frame  all  their 
Work,  they  working  on  its  Spirits  and  Humoun.     If  the 
Body  be  not  lookt  after,  and  kept  in  good  temper,  if  it  be 
difordered  or  difcompoled  any  way,  it  n,u(i  needs  be  lefs 
manageable  to  Wifdom  and  Virtue.     If  it  be  either  too 
much  famper'd  on  one  hand,  or  too  much  negh^tcd,  and 
feverely  dealt  with  on  the  other  hand,  as  we  cannot  govern 
our  felves  fo  well,  neither  can  we  be  (o  well  managed  by 
(uch  as  have  the  Condud  of  us  eicher  Men  or  Angels. 
We  (hall  not  be  fo  capable  of  being  helped  and  benehted, 
by  the  External  Minilhy  of  Men,  or  by  the  Infernal  Mi-  .0^  ^    ^ 
niftry  cf  Angels,  no  nor  of  the  Holy  Spirit  ot  God  :  For  q^i  5 ',7* 
he  is  refi^^ed  and  hindred  by  fuch  feflil/  Lufi-s,  as  the  Apo-  i  Thtif.  5.  i^ 
ftle  fays  do  war  againfi  the  Soul,  wtien  they  become  predo-  ^?- 
minant.     Wherefore  the  Apollle  Vaul  tell  us,  that  he  did  ]^p^'^X]\]'!' 
keep  under  his  Body.     I  keep  under  my  Body  ffays  hej  and  ^  cor.  o,  i^ 
hrtng  it  into  [uhjeclton^  lefi  that   by    any  means   when  1  have 

M  m  2  freached 


2  68  A  Difcourfe  of  Angels^ 

freachei  to  others^  I  my  [elffljould  be  a  cafl  away.      The  chief 
thing  PWdefigned  was  to  keep  his  Lufts  and  Corruptions 
undiFj  but  becaufe  fulnefs  and  delicate  pampering  of  the 
Body,  much  ftrengthens  its  Lufts,  and  makes  it  more  un- 
governable by  the  Rules  of  Holinels,  he  was  refolved  to 
2  Cor.  6.  5.    keep  that  under :  and  the  Difcipline  he  ufed  to  tame,  and 
fjbdue  his  Body,  was,  watcbing  ^nd  faftingSy  and  (which 
2  Tim.  2.  3.    he  counfelled  Ttmothy  to)  enduring  hardmfs  as  a  good  Soldier. 
Our  Saviour  Chrtfi's  ad'^ice  is^  Take  heed  to  yonr  [elves ^ 
left  at  any  time  your  hearts  he  overcharged  with  fur f citing  and 
drunkennefs.     Surfeiting  and  Drunkennefi  (you  knowj  are 
an  overcharging  of  the  Body  :  But  the  mind  and  heart  is 
thereby  loaded  and  clogg'd  alfb,  and   becomes  unfit  for 
any  thing  that  is  good.     Intemperance  and  Excefs  does  dif 
ahle  Reajvn,  weaken  Memory,  make  dull,  and  heavy,  and 
unfit  for  Inflrudiorij  and  Counfel :  And  thofe  bodily  Di(- 
eafes  and   Dillempers  which  it  caufes  do  fo  too.     For  all 
bodily  Diflempers,  as  they  corr^e  upon  us  by  Sin,  fo  they 
do  much  befriend   Sin  that  caufed  them,  (as  Mr.  Baxter 
well  fays)  and  fo  they  give  advantage  to  the  Devil,  and 
jffo,  they  muft  needs  hinder  the  Angels  Work,  which  is 
contrary  to  the  Devils.    What  makes  men  dull  and  heavy, 
or  peevifh  and  paflionate,  unfits  them  for  Bufinefs  and 
Converfe  with  men  ,  and  fo  it  muft  for  Communion  with 
Angels  toa 

And  as  the  Body  mufl  not  be  too  much  pamper'd^  (b  nei- 
ther muft  it  be  negle^ed,  and  too  feverely  dealt  with.  Paul, 
that  commends  watching  and  fafting,  or  Abfimence,  does 
Tm.  «;  22,  ^^^^^^^^^'^^^^'^S  sdvife  Timothy ^  Drink  no  longer  water y  hut 
'  ufe  a  little  wine  for  thy  Stomachs  fake,  and  thine  often  infir- 
wities.  The  Body  (hould  be  kept  in  (hat  Condition  fas 
near  as  we  are  able)  that  is  fitteft  for  the  Service  of  the 
Soul,  and  tlie  Strength  and  Chearfulnefsofitisto  be  kept 
up,  fo  far  forth  as  no  greater  hurt  be  done  another  way, 
as  fays  Mr.  Baxter:  But  if  it  be  too  feverely  dealt  with,  it 
will  be  wcakned,  and  thofe  Spirits  will  be  wafted,  and  fo 
found  wanting,  that  are  offingular  ule  upon  all  occafions. 


SECT, 


their  r-lature,  OfficCj  and  Mimjiry.  2  69 

SECT.    VII. 

AN  D  as  it  Is  of  concernment  that  the  Body  be  kept  in 
good  temper,  fo  is  it  no  lefs  needful  to  watch  the 
outward  Senjes^  by  the  which  comes  into  the  Imagination 
whatever  is  there  •,  and  what  is  there  ('tis  certain)  both 
good  and  evil  Spirits  make  great  ufe  of.  Angels  have  no 
way  to  rpeak  to  mortal  men,  but  either  by  forming  an  au- 
dible Voice,  ("which  thty  very  rarely  do  now)  or  by  ma- 
king life  cf  fuch  Thantajrni  or  Images  cf  things  as  are  lodg'd 
in  thQ  humal Stnje :  Now  all  that  comes  in  theie  coming 
in  by  the  External  Senfes^  it  mud  be  very  neceffary  that 
thefe  Ihould  be  very  carefully  watch'd  and  guarded,  efpe- 
daily  the  Eye  and  the  Ear.  David's  Tbantajk  took  in  tliac 
by  the  Eye  that  the  Devil  made  ufe  of  to  entice  him  to 
Adultery^  he  gaz'd  on  Bathjlieba  naked,  walhing  her  (elf, 
by  this  means  was  he  enrangl'd.  And  it  is  by  the  Ear  that 
evil  communication  corrufts  good  manner Sy  as  the  ApoftleiCoMj^ 
fays. 

Such  evil  things  as  we  fee  or  hear,  the  Devil  can  bring 
them  again  frequently  before  us,  and  prefent  th^m  to  our 
Minds  (be  they  filthy  fightj  or  naughty  words)  ;  he  can 
often  prelent  them  to  us,  and  io  Iblicite  and  urge  us  unto 
Sin  ;  and  this  he  does.  Wherefore  for  men  to  entertain 
their  E;fj  with  ill  Objeds,  fas  they  do  that  follow  Vlays^ 
that  read  wanton  Romances,  that  will  g.ize  on  the  naked- 
nefs  of  others,  even  on  thole  parts  that  Nature  teaches  to 
cover,  or  on  lafcivious  Pidures)  and  for  them  to  entertain 
their  Ears  with  wicked  and  filthy  Difcourfes,  it  is  to  give 
the  Devil  a  great  Advantage.  Some  men  will  be  apt  to 
think  there  is  no  harm  in  liftening  to,  or  looking  on  ill  Ob- 
jedts,  as  long  as  they  intend  no  evil ;  but  how  can  that  be 
an  harmlefs  and  innocent  thing,  ihar  gives  the  Devil  (our 
own  and  God's  great  Enemy)  an  advantage  to  tempt  us 
to  Sin?  'Tis  againft  theApoftle'sAdvice,  Epbef.  ^.  Net- 
t her  give  place  to  the  Devil  \  that  is.  Give  him  not  any  ad- 
vantage. To  give  the  iE/e  and  E^r  full  liberty,  gives  the 
Devil  great  advantage  to  tempt  us :  Why  fo,  on  the  other 
hand^  we  give  the  holy  Angels  great  advantage  to  excite 

and 


2 JO  A  Difconrfe  of  AngtU^ 

and  move  us  to  Good,  when  we  are?  careful  to  entertain 
our  Ssnfes  with  ^z,oo^^  things.  'Twas  prudently  refolv'd  of 
Ecclefr  7.  2.  Joh^  to  make  a  Covenant  with  hts  Ejes ;  and  Solomon  teftifies 
that  it  is  better  to  go  into  the  houje  of  wourmng^  than  into  the 
houle  of  feasting  ;  Why  ?  Becaufe  a  Man's  Eyes  and  Ears 
are  like  ro  be  better  entertain'd  in  the  Houfe  of  mourning, 
feven  with  things  tending  to  ferioufnefi)  whereas  in  the 
Houfe  of  feafting  commonly  little  isfeen  or  heard  but  what 
is  frothy  and  idle,  and  leads  to  Vanity. 

And  fur  this  reafon  it  is  very  nsceflary  you  fhould  be 
careful  of  your  Company,  and  be  with  none  tut  fuch 
among  whom  you  may  hear  and  fee  good  things  ^  by 
which  means  your  Imaginations  (where  the  Angels  u(e  to 
be  at  work)  will  be  better  furnilh'd  for  them. 

And  by  the  way  let  me  note,  that  Parents  fhould  take 
encouragement  hence  to  begin  with  their  Children  betime, 
to  teach  them  t\\€\x  Catethifm^  and  other  good  things,  and 
put  them  upon  reading  the  Word  of  God,  and  ether  good 
Books ;  for,  tho'  ('perhaps)  for  the  prefent  they  can  have 
but  little  underftaading  of  the  (enfe  of  the  things  that  arc 
taught  them,  and  which  they  read,  being  (o  young,   yet 
is  it  not  to  be  thought  a  vain  thing  thus  to  exercife  them, 
(as  fome  have  very  odly  taken  it  to  be)  for  when  there  is 
(iich  a  ftore  of  wholfome  words  treafufd  up  in  their  Me- 
mories, they  are  more  capable  (as  they  grow  up)  of  Angels 
teaching,  and  it  may  pleale  God,  that  many  years  after, 
when  their  Teachers  are  dead  and  gone,thofe  things  which 
they  learnt  in  their  Childhood  may  (by  the  Miniftry  of 
the  Angels)  be  fo  reprefenied  to  them,  that  (God's  Spirit 
concurring)  they  may  be  brought  to  a  faving  knowledgof 
them.    Thus  may  we  be  an  help  to  Angels,  giving  them 
Advantage  to  promote  our  Sours  good;    And  this  is  our 
Duty, 


CHAP. 


their  Nature^  Office  and  Minifiry.  2yt 


CHAP.     XIV. 

J  I.  Of  the  Attgclical  L/fc^  or  our  imitation  of  An^ 
gels,  §  2.  How  Angels  can  he  Patterns  for  our 
imitation^  feeing  they  are  invifibU  and  incorruptible* 
§  3.  ^Vc  n/i/Ji  become  dead  to  this  Animal  Life, 
^  4,  And  rife  to  a  Spiritual  Angelical  Life. 
^5.  This  Angelical  Life  confijis^  Fir^^  in  tin- 
derjianding  and  h^iowing  God.  §  6.  Seco>?dly^ 
in  Love  to  God^  and  Complacency  in  him. 

SECT.    I. 

THerc  is  one  great  Duty  more  relating  to  the  Angels^ 
of  which  1  (hall  more  liberally  difcourfe  than  of  any 
of  the  former,  and  dofe  this  Trcatife  with  ir^  ^ix^  our 
Imitation  of  chem. 

The  Imitation  of  Angels  is  a  Branch  of  our  Communi- 
on with  them,  and  alfo  a  part  of  that  Honour  that  we  are 
bound  to  give  unto  them.  He  that  taketh  another  for  z 
Pattern,  and  imitates  him,  makes  him,  and  acknowledges 
him  his  Superiour,  and  lb  does  him  Honour  ^  for  Infe- 
riours  do  imitate  fuch  as  are  fuperiour  to  them,  not  on  the 
contrary.  Learners  imitate  their  Teachers, Child; en  their 
Parents,  and  (uch  as  are  lefs  expert,  thofe  that  they  judg 
do  excel  them  :  and  this  Honour  we  owe  to  the  Blefl'ed 
Angels. 

The  Life  of  Angels  (no  doubt)  is  a  moft  perfed  Life, 
and  therefore  worthy  to  be  a  Pattern,  and  a  Pattern  for  Luke  20. 3^; 
us,  reciog  we  are  delign'd  to  be  made  like  unto  the  Angels 
in  tilt*,  other  World  :  and  that  Life  that  is  to  be  liv'd  by  us 
in  th^  other  World,  is  to  be  begun  in  this.  Our  Calling, 
as  we  are  Chriftians,  is  call'd  an  High  and  Heavenly  Cat- 
ling,  Heb.  3.  r.  Eternal  Life,  that  is  the  Inheritance  of 
ihe  Saintij  is  not  all  in  reverHoOj  fome  of  it  is  in  hand 

Our 


272  A  Difconrfe  of  Angels^ 

Our  Saviour  Cbnfi  T^ys^  This  u  eternal  life^  to  know  thee  tie 
only  true  God,  and  Jefm  Cbri[ty  'whom  thou  ha[t  fent^  Joh.jy.i. 
Eternal  Life  begins  in  that  acquainrance  with   God  that 

I  John  $.  ir,  we  have  here  ^  therefore  the  Apoftie  lays,  This  is  the  record 
12.  that  God  hath  given  %tSy  eternal  life,  and  tl  '^  Itfe  u  in  his  Sen : 

He  that  hath  the  Son  bath  life,  and  be  that  hath  nfit  the  Son 
bath  not  life,  Mark,  he  faith,  he  bath  it,  not  fijall  have  ir. 
He  hath  it  not  only  in  Title,  but  in  ?oj]cjjion,  tho'  not  ful- 
ly,  yet  by  the  Earneft  of  it,  which  here  he  receives  ^  for 
the  Spirit  of  Sandification,  which  is  here  given  un^o  the 
Saints,  is  call'd  the  earnefi  of  thar  inherit ance^  Eph.  i.  14, 
Now  an  Earneft  ules  to  be  fome  little  p:.rt  of  that  fame 
thing  which  is  to  be  receiv'd  in  full.  Divines  commonly 
fay,  that  Grace  here,  and  Glory  hereafter,  differ  only  gra- 
dually :  Grace  is  Glory  inchoate  and  begun,  Glory  is  Grace 
conlummate.  Their  meaning,  no  doubr,  is  fouad  How. 
ever,  I  count  we  fhall  never  be  able  precilely  to  tell  what 
the  Glory  of  the  other  World  is,  until  we  come  into  it  : 
But  this  is  out  of  queftion,  that  here  in  this  World  there  is 
a  beginning  of  part  (at  leaft)  of  that  Life  which  we  fhall 
more  perfedly  live  when  we  come  to  Heiven.     Our  con* 

Phil.  3.  20.  ^erfation  ts  in  Heaven  (fays  the  Apoftle).  He  does  not  fay 
it  fhall  be,  but  it  now  is  in  Heaven  ^  we  have  begun  this 
Life  already. 


N' 


SECT.    IL 

OW  as  to  this  Life,  we  have  Angels  not  only  for 
Helpers,  but  alfo  for  Fat  terns. 
Obj,  It  may  be  here  objected,  How  can  Angels  be  Pat- 
terns for  us  to  imitate,   when  they  are  invifible  ?     Exam- 
ples and   Patterns  muft  be  fcen,  that  they  may   be  fol- 
low'd. 

Anjw.  To  this  I  anfvs^er^  'Tis  true.  Angels  cannot  be 
feen  by  our  bodily  Eyes,  but  we  may  be  certain,  by  the 
Word  of  God,  what  they  are,  and  how  they  live^  and  fo 
Ephcf  s.  I.  may  imitate  them.  We  are  commanded  to  he  fo/lo-^ers  of 
God  as  dear  Children,  and  yet  we  cannot  fee  God  :  and  the 
\  PcC.  2. 21.  Lordjefus  Chri/l  is  propos'd  to  us  as  our  prime  Pattern,  by 
which  wejiiud  be  directed  in  following  other  Patterns, 

Be 


their  Natnre^   O^ce  and  Miniftry.  ^^75 

Be  ye  followers  of  r?te,  as  I  Mtn  of  Cbrtfi  :  and  yet  we  kaow  ,  cor.  1 1.  i. 
notiiing  of  his  Life,  but  as  it  is  difcover'd  to  us  in  the 
GoJheL  We  never  law  any  thing  ot  what  Chnft  did,  yet 
aic  we  bound  to  imitate  him  :  Why  even  fo  may  we  imi- 
tate Angels,  and  fliould,  tho'  we  fee  them  not,  nor  what 
they  do,  becauie  God's  Word  acquaints  us  with  what  their 
Life  is,  (tho'not  fully,  yetj  lo  far  as  is  necefTary  for  us  to 
know  it,  thn  we  may  take  a  Pattern  from  it. 

Oifj.  Some  may  further  object;  It  is  an  impoflible  thing 
for  mortal  men  to  live   as  the  Angels  live,  and  therefore 
irrational  to  aim  at  it.     We  are  not  in  nature  like  Angels^ 
and  therefore  cannot  live  as  they  live:  Angels   are  mo/t 
pure  Subflances,  fimple  Spirits  ;  we  are  compound  Brings, 
confilting  of  Souls  and  Bodies,  Bodies  mortal  and  corrupti- 
ble,  having  need  of  being  conffantly  i  eliev'd  by  Meat, 
and  Drink,  and  Sleep.     'Tis  true,   ChiiW  ^iLys,  M^e  pall  l/e 
as  the  Angels  of  God  m  Heaven  ^   and  when   we  are  as  the 
Angels,  we  may  live  as  they  do  ^  buc  'tis  not  till  the  Re- 
furrettion  that  Chrift  fays  welhall  be  as  the  Angels.     In  the  Mat  22. 30. 
Refurre^iioTfj  he  lays,  they  neither  marry ,  nor    are  given   in 
marriage y  but  are  as  the  Angels  of  God  in  Heaven.     When  thts 
corruptible  has  put  en  wcorruption^  and  thts  mortal  has  put  on 
immortality,  then  Ihall  we  be  in  a  manner  all  Spirit,    for 
our  Bodies  (hall  be  Spiritual  Bodies,    as  the  Apofile  fays, 
and  we  (hall  no  more  Live  an  Animal  life,  as  now  we  do  : 
then,  'tis  true,  we  ihall  live  as  the  Angels  live,  but  we  can- 
not do  ib  now. 

Anfw,  To  this  I  anfwer:  The  prefent  condition  of  our 
Nature  will  not  (1  confefs)  permit  us  to  live  now  altoge- 
ther as  the  Angels  live,  we  having  frail,  mortal,  corrupti- 
ble Bodies,  that  muft  be  (iipported  by  things  corporeal, 
which  Angels  need  not;  and  all  the  Souls  Operations  be- 
ing in  this  Body,  we  muff  needs  come  Ihortof  the  Angels. 
But  feeing  we  have  Souls  as  well  as  Bodies,  and  thele  are 
much  the  fame  in  nature  with  the  Angels,  we  are  capable 
of  living  in  fome  degree  as  they  live. 

The  Soul  of  Man  is  a  mod  pure  Subflance,  and  tho'  it 
be  in  the  Body,  yet  it  is  not  corporeal,  nor  depending  on 
the  Body,  either  as  to  its  Exigence  (for  it  remains  after 
death  in  a  leparate  Itate)  or  as  to  all  its  Operations ,  for 

N  n  as 


2  74  ^  Difcourfe  of  Angels^ 

iis  for  Inrelledion,  it  does  perform  the  fame  in  the  Body 
by  it«;  own  faculty  and  natural  a<5tion,  even  by  it  fclf,  not 
neeciing  any  corporeal  Organ  or  Innrumen\  Eft  ^  op- 
rat  ur  in  corpore  (i^ys  Zanchy)  [ednon  omnia  operatur  per  cor- 
pm,  t  e.  I  he  Soul  is  in  the  Body,  and  wo'  l^eth  in  the  Body, 
but  if  dorh  not  work  all  by  the  Body  :  the  Soul  is  not  on- 
ly exercis'd  about  corporeal  things,  but  things  purely  im- 
mareriai  and  fpiritual.  The  Soul  is  capable  of  knowing 
and  loving  God,  and  it  does  underfland  it  felf,  and  its  own 
ads  that  are  molt  inward.     It  conceives  of  ^r^f/j,C^^. 

'T  is  true,  the  Apoiile  iays^  The  natural  man  (4u';(f;c(^, 
the  man  with  a  meer  natural  Soul  )  receivethnot  the  things 
of  tbejfirit  of  God,  for  tbey  are  foolifhneJS  unto  htm^  neither  can 
be  know  tbem.  Bat  this  Incapacity  is  come  upon  the  Soul 
by  Sin  ;  and  tho'  before  Renovation  it  be  fo  eflrang'd 
from  God  and  things  divine  and  fpiritual,  that  it  cannot 
perceive  them,  yet  it  is  capable  of  being  reftor'dand  raised 
to  the  perceiving  of  them,  by  the  Holy  Ghoft,  which  is 
promised  to  be  given  to  them  that  do  believe:  Wherefore 
iuch  as  have  the  Spirit  of  God  may  perceive  and  delight- 
fully entertain  themfelves  with  the  things  that  are  Divine 
and  Heavenly  ;  and  while  they  do  fo,  they  may  be  faid 
to  live  (in  fome  fort)  as  the  Angels  do  in  Heaven. 

SECT.    III. 

WHat  the  Life  of  the  BlefTed  Angels  is,we  (hall  know 
better  hereafter,  when  we  come  to  fettle  with 
them  in  Heaven  ;  but  by  what  God's  Word  difcovcrs  of 
thcin,  and  of  their  Work,  we  may  guefs  what  it  is,  and 
no  doubt  ic  is  a  very  fublime  and  Heavenly  Life.  Angels 
Habitation  is  in  Heaven,  even  in  the  higheft  Heavens, 
where  God  s  Throne  is,  for  which  caufe  they  are  call'd  the 
Angels  of  Heaven,  and  the  Hofts  of  Heaven,  therefore 
their  Converfation  muft  needs  be  fu^pos'd  to  be  Heavenly  : 
and  (o  ihould  a  Chriftian's  be.  You  know  the  Apoftle 
fays,  Our  converfation  u  tn  Hta'vtn,  Phil.  5.  20.  Yea,  a 
ChrifHan  s  Life  <houId  be  divine,  'tis  cali'd  The  life  of  God, 
Eph  4.  18.  and  ibe  life  ofChriH^  Col,  3.4.  and  Chrif[  faid 
to  be  ^  Cbrifitans  Ltfcy  Gal.  2.  20.  and  to  Uve  in  htm. 

This 


their  Nature^   Office  and  Minijiry.  ^y^ 

T\\\s  Heavenly  3Ln(\  Divim  Ufe  have  all  true  ChriOians 
begun  in  them.  He  tliat  hath  the  Son,  hath  Life.  £veiy  i  Joiin  >•  12. 
one  that  is  in  Chrifl  hath  this  Life,  and  no  man  alive  hath 
this  Life  in  him  but  the  true  Chi  illiarj ;  tor  it  foiiows,  He 
that  bath  not  the  Son^  hath  not  life.  Tho  he  hath  Life;,  yet 
he  hath  not  this  Life  :  from  whence  it  may  be  intci'd,  that 
there  is  a  twofold  Life,  viz..  an  Animal  or  Natural  Life, 
which  aChrillian  lives  in  common  with  other  men,  and  a 
Spiritual  Life,  which  none  live  but  (uch  as  aie  real  Chri- 
flians. 

Now  the  Angels  are  utter  Strangers  to  that  Animal  Life 
which  men  live  here,  their  Life  is  wholy  Spiritual  And  if 
you  would  know  how  ChriRians  mult  imitace  the  Lite  of 
Angels,  and  live  as  they  do,  take  this  brief  account  (and 
what  follows  will  explain  it)  :  The  more  they  cea(t  from, 
and  are  dead  to  their  Animal  Life,  and  the  more  vigorous 
the  motions  of  their  5;)/r/r«<3/ Life  are,  the  more  like  Angels 
do  they  live. 

This  then  we  mud  do,  become  dead  to  an  Animal  Life, 
and  rife  to  a  Spiritual, 

Of  both  thefe  the  Apoflle  fpeaks  very  exprefly,  as  things 
our  Chriftianity  obliges  us  to,  Col.  ;.  i,  3.  If  ye  be  rijm 
(fays  he)  "with  Chnfi,  feek  thcfe  things  that  are  above^  &c. 
for  ye  are  dead^  and  jour  Itfe  is  hid  with  Chnft  m  God.  Ye 
are  dead,  that  is,  by  profeflion  you  are  fo,  and  initially 
dead  :  If  you  be  not  fully  fo,  yet  you  ought  to  be  fo,  be- 
ing rifen  with  Chrift,  and  become  Chriitians,  ycu  are 
obliged  to  be  fo.  But  how  dead  }  He  means  as  to  that 
Life  which  was  all  the  Life  they  had  before  they  were  con- 
verted, namely,  a  meer  Animal  or  Natural  Life,  a  Life  that 
confifleth  in  eating,  and  drinking,  and  fleeping,  and  in  be- 
ing converfant  with  the  things  of  Senfe  ;  this  is  the  Life 
that  unconverted  perfons  live,  very  little  differing  from 
the  Life  of  Brutes.  Now  as  to  tl.is  Life,  the  Apoftle  fays, 
they  were  dead^  as  before,  /.  e,  in  a  fort  dead,  not  in  molf 
full  and  proper  fenfe  dead  :  he  does  not  write  to  (iQ:i6  men, 
they  had  not  made  away  themfjlves,  nor  were  about  any 
fuch  thing  ;  he  writes  to  fuch  as  were  then  alive,  and  in 
the  Body,  yet  fays  they  are  dead,  that  is,  by  Froffion.sLnd 

N  n  2  initially 


2  7  ^  ^  Difconrfe  of  Angels^ 

inittally  dead  unto  their  Ammal  Life^  being  rais'd   untO  a 
new  Life  in  Chrtfi^  the  Root  of  their  Life. 

Thus  fhouid  every  Chrifiian  become  dead  to  this  Life, 
and  ceafe  from  ic,  not  wholly  (  for  that  cannot  be  while 
we  have  moitalBodiesJ  but  fo  far  as  our  prefent  ftatc  and 
cond'ion  will  psrmir. 

Q^ttcfi.  And  how  far  is  that,  you  will  fay  ? 
Anjw.  Why,  Ftrfi^  fo  far  muft  all  good  Chriftianscome 
off  trom  this  Ammal  or  I^atural  Life,  jnd  the  things  apper- 
taining to  if,  as  not  to  be  Servants  and  Drudges  thereto,  as 
Senfuahfs  are,  and  Worldlings,  vej^  all  unconverred  perfons. 
Thefe  perfons  fcarce  ever  mind  any  ihingelfe,  at  leaftthe 
the  Care  of  this  Life^  and  the  things  of  it,  is  predominant, 
and  fways  and  governs  them;  they  care  for  thefe  things 
more  than  they  do  for  any  other:  They  are  caring  for 
"what  tbey  jhall  eat^  and  vj bat  they  fhali  drink ^   and  wherewith 
they  fljaH  be  cloatbed\  how  they  may  grow  rich  and  great, 
and  live  in  eafe  and  pleafure  ,  and  for  this   they  labour : 
This  the  Apoltle  calls  making  provi/ion  for  the  flejh,    Rom^ 
15.  14.  Make  not  provifion  for  the  flcjh,  to  fulfill  the  lu^s  there- 
of.    Some  have  nothing  elfe  to  do  all  their  lives  long,  they 
are  Drudges  to  the  Flelh,  and  ftudy  and  labour  to  gratifte 
it  in  allitsdefires  ^  they  can  deny  themlelves  in  nothing 
that  may  further  the  Pleafure  of  their  y^wiw^t/ L//f,  and  lo 
are  perfe<5t:  Slaves  to  it.     Such  now  live  beuer  like  the 
Bealts  than  like  Angeh.     The  Brutes  are  wholly  governed 
by  Senfe  and  appetite,  they  ha?e  not  Reafon  to  govei  n  them, 
and  fo  are  wholly  governd  by  Appetite.     The  Men  fpo- 
ken  of  before  have  Reafon,  but  they  u(e  it  not,  they  are 
nor  govern'd    by   it :  They   have    reafonable    Souls,  but 
b:o^ght  into  flavery   and  (iibjedlion  to  their  Bodies  and 
Bodily  Appetites,  and  fo  live  like  Brutes,  or  rather  worfe 
than  Brutes. 
1  Pet.  2.  II.         Abjiain  from  fleshly  lufis  or  deflres^  fays  the  Apoftle,  do  not 
always  yield  to  them.     Again,  Fulfill  not  the  Infts  of  the 
fle(hh  that  is,  be  not  Slaves  to  it,  as  you  are  if  you  pleafe  it 
in  every  thing.     And  the  ApolHe  gives  a  reafon  of  the 
Gal.  5.  i<5, 17.  prohibition  in  the   next  words.  For  the  FlejJ)  lufeth  againjt 
[be  Spirit.     When  your  Realon  renewed  by  dace  does 

incline 


their  Natnre^  O^ce  and  Mhijiry.  277 

incline  you  one  way,  and  your  carnal  Appetite  another, 
for  you  to  walk  afceryour  Appetite,  is  to  pl,^y  the  Brutes. 
And  (uch  ns  thus  w<^Ik  atfer  the  Flefh,  they  very  com- 
monly live  in  grofs  Sins,  DiOnkennelSj  Uncleannels,  Co- 
vetoufncfs,  Fraud,  Oppreilrin,  and  lb  are  many  ot  them 
little  better  than  incarnate  Devils.  A  Chri(tian  mu(t  not 
be  thus  a  Slave  to  the  Flefh,  or  his  Flefhly  Life.  But  this 
is  not  all. 

A  Chriftian  muft  be  ^o  weaned  from  this  Life,  as  not 
to  count  it  as  his  Life,  nnr  to  value  it  as  hedorh  chac  I  ife 
he  hath  in  Chri/K  He  muli  not  care  inordinately  for  it, 
or  be  fond  of  it,  but  be  able  to  fpare  it,  or  any  of  the  things 
pertaining  to  it,  tor  that  better  Life  he  hich  in  ChrifK 
We  are  faid  in  Scripture  Phrafe  to  be  dead  to  that  which 
we  do  not  make  much  rtckoning  of:  So  Taul  fays,  He  wai  G-*'-  <^'  H- 
crucified  to  the  World,  becaufe  he  did  not  much  care  for  ir. 

A  Man  may  care  for  his  Body  fo  as  to  fee  to  give  it 
Its  due^  but  yet  not  value  it  as  he  does  his  Sou!,  or  the 
Life  oi  his  Body  as  he  does  the  Life  of  his  Soul.  We  muft 
ever  reckon  our  Spiritual  Lite,  to  be  our  Life. 

Lite  is  a  very  precious  thing.  S^itan  fays,  AH  that  a 
man  hath  he  will  give  for  bis  Life.  So  will  carnal  Perfons  job.  2. ..,. 
for  their  bodily  Life,  ttiey  will  lay  or  do  any  thing,  and 
let  go  any  thing,  how  valuable  foever,  even  a  good  Con- 
fcience,  that  is  better  than  all  the  World,  to  hvQ  Life: 
But  a  Chriftian  muff  not  be  fo  fond  of  his  Bodily  Life. 
Yea,  if  he  love  it  at  all,  it  muft  be  in  Suboidination  to 
God,  and  for  him,  that  he  may  glorify  him,  and  do  him 
Service,  and  it  muff  be  in  God,  who  is  the  Fountain  ^xv^ 
Spring  of  ir. 

By  the  Law  of  Man's  Creation  the  Soul  is  to  have  a 
Love  to  the  Body,  and  a  Love  of  its  own  Union  with  ir, 
which  is  Life,  this  is  natural  to  the  Soul :  But  Religion 
teaches  that  this  fhould  be  only  ;w  God,  and  for  God^  and 
in  Submitlion  to  him.  If  God  will  take  away  a  Man'ii 
Life,  he  mult  be  well  content :  Yea,  Man  mult  be  wil- 
ling and  ready  to  lay  down  his  Life  when  thereby  he  may 
glorify  God. 

This  may  leem  an  hard  faying,  But  'tis  no  more  thin 
manj  faithful  Servants  oi  God   have  done.     'Tis  fiid  or 

ibme 


27S  ^  Difcourfe  of  Angels ^ 

fome,  Rev.  12.  11.  Tbej  loved  not  their  Lives  unto  tie  death ^ 

that  is,  they  valued  them  not  in  che  Caufe  of  God.    Our 

Saviour   Chrisl  fays,  If  any  man  come   to  me,  and  hate  not 

Luke  14.  25.  ^Ather  and  Mother,  &c.  yta  and  hu  c^^n  Lift  alfo^  he  cannot 

Afts  20.  24.     be  mj  Difciph.     And  P<a«/fays,  I  count  not  my  Life  dear  tm- 

to  me^  that  I  may  fihijh  my  Courfe  wub  joy.     And  again,   7 

Afts  21.  15,    ^^^  T^^^dy  not  to  be  bound  only,  but  aljo  to  dte  at  JertijaUm  for 

the  Name  ofjef/^i. 

What  hath  been  faid  of  Life,  may  as  ficly  be  applied  to 
the  thinps  pertaining  to  it,  and  that  are  Accommodations 
of  it  :  RicUes,  Honours,  Pleafures,  &c.  We  mufi  be 
weaned  from  all  thefe  thing?,  and  even  dead  to  chem. 
We  miift  live  above  chem  on  better  things,  even  upon  the 
Bleffed  G^  d  himfelf,  who  is  all  in  all.  The  lels  we  care 
for  the  things  of  this  Life,  the  lefs  dependance  we  have 
on  them,  and  the  more  eafily  we  can  part  with  them,  the 
liker  we  are  to  the  Bleffed  Angels.  Such  things  are  no- 
thing to  them,  rhey  have  no  dependance  at  all  on  any 
corporeal  or  earthly  things  whaioever,  they  (land  in  no 
need  of  them. 

'Tis  true,  cheTe  are  fome  fuch  things  that  we  cannot  be 
without  while  here  in  this  Animal  State  ;  But  they  are 
but  few  things  that  we  lo  need.  The  Apofllcs  cells  us 
what  things  they  are,  and  wifhes  us  to  be  content  with 
I  Tim.  6.  8.  them.  Having  food  and  raiment  (lays  hej  let  us  therewith 
he  content.  Now  as  we  can  confine  our  defires  to  thc(e, 
and  eafily  quit  the  reft,  yea,  and  when  we  can  quit  thefe 
alfo,  and  Life  it  felf  at  God's  Pieafure:  When  we  enjoy 
and  ufe  che  things  of  this  Life  from,  and  under  God,  and 
for  God  racher  than  for  our  fclves,  and  for  the  Fiefh,  when 
Mr.  Lawrence  we  ufe  them  (as  one  fays)  as  Angels  have  fometime  ufed 
«/  AnC'  Bodies,  and  corporeal  things,  for  holy  ends,  ratlier  than 
their  perfonal  and  particular  Satisfadion,  i  lay,  when  we 
ufe  them  {o,  we  may  be  faid  to  ceafe  f  om  this  Animal 
Life,  and  to  be  dead  to  ic,  (b  far  as  our  prefent  Condition 
will  permit,  and  to  approach  the  Life  of  Angels,  as  near 
as  Mortals  can. 

And  this  all  good  Chriftians  fhould  be  aiming  at,  and 
endeavouring  after,  growing  weary  of  their  low  kind  of 
living  here,  and  longing  for  that  more  perfect  Life  above, 

where 


their  Nature^  Office  and  Mimjiry.  2y^ 

where  they  (liall  Imve  no  need   to  be  beholding  to  any 
thing  but  the  Bleffed  God  himfclf. 

SECT.    IV. 

YOU  have  (een  how  far  we  muft  become  dead  to 
this  Animal  and  Bodily  Life.  Now  it  muf^  be  lur- 
cher noted  that  there  is  a  Sptntual  Ltfe  that  mull  be  main- 
tained, and  chei  ifhed,  and  what  this  is  comes  to  be  con- 
fidered. 

Some  General  Account  of  it  the  Apoflle  gives,  In  the 
fame  place  where  he  (peaks  of  being  dead,  Col.  ;.  He  fays 
they  were  dead,  and  yet  ruppofes  them  to  be  alive,  that 
is,  in  refped  of  a  Spiritual  Life  in  Chrifl".  And  what  this 
Spiritual  Life  isj  he  explains  in  parr.  If  je  be  rtjen  witb 
CbrtHy  feek  tbofe  things  that  are  above.  Set  pur  affeBiom  on 
things  aiove^  not  on  things  on  the  Earth.  To  mind,  and  (eek, 
and  affecl:,  -m  dyu^  things  that  are  above,  God,  andChriO, 
and  Heaven,  and  Holine(s  to  mind  and  affed  thefe  things, 
is  the  Spiritual  Life,  the  Souls  Life. 

The  true  Life  and  Happinefs  of  the  Soul  conflfls  in  the 
free  and  vigorous  Exercife  of  its  Faculties  about  ObjeBs 
moft  fuitable  to  its  Nature,  and  what  more  fuitableto  the 
Soul  (whofe  Oi  igi.ial  is  ^rom  Heaven)  than  things  above, 
more  efpecially  the  moft  High  and  BlelTed  God  himfelf, 
who  in  the  Life  to  come,  will  be  All  m  All^  yea  indeed 
now  is  fo?  For  what  is  Chrift  and  Heaven,  and  Holinefs 
(things  above  which  Chriilians  fliould  mind)  but  the 
Bleffed  God  communicated  ?  What  is  Chri/t,  but  Gcd 
fyjaniftfied  m  FleJJj^  the  Splend'jur  and  Brtgbtmfs  of  Gods  glory, ^ 
the  /hining  forth  of  his  Tranfcendent  Excellencies  ?  And 
what  is  Heaven,  but  the  full  Fruition  of  him?  And  Ho- 
linefs, what  is  if,  but  God's  Image  or  Likenefs  ?  Where- 
fore to  be  taken  up  with  God,  to  live  on  him,  and  to 
him,  is  the  Bleffed  Life  we  are  called  to. 

And  this  is  the  Life  of  Angels,  as  Chriff  himfelf  teach- 
eth  us,  Mat.  i8.  10.  There  (in  a  few  words)  we  have 
an  account  of  their  Life,  h  Heaven  the  Angels  do  alway 
heboid  the  Face  of  r^i)  Father  which  is  in  Heaven.  This  is 
their  Life.    They  fee  God,  they  fee  his  face,  they  iee  him 


aSo  A  Difcourfe  of  Atigels^ 

as  he  is  in  Heaven,  the  Throne  of  his  Glory.  They  have 
the  view  of  him  in  his  moft  perL'dcommunicired  Glory, 
and  they  fee  him  wich  moft  ravifhin^  and  beitilying  Love 
and  Complacency  ;  This  muft  be  (uppofed,  being  infe- 
parable  frc^m  a  clear  Vifion  of  him.  And  rhey  lee  him 
alway.  Therefore  is  ic  their  Lite.  They  contemplate 
God's  inrtnice  Peifedions,  and  aic  unipeakably  pleafeJ 
with  him.  Tis  Love  and  Complacency  is  adivein  prai- 
fjng  of  himj  and  doing  his  Will.  In  this  confills  the  An- 
gels Life.  'Tis  founded  in  the  Knowledge  and  VMfion  of 
God  (which  only  is  exprefl:  in  ChritVs  Words)  From  this 
refulis  Love  and  Holy  Adiviiy.  In  thefe,  'vtz..  Fiewing^ 
and  Lo'ving^  and  Vraifing^  and  Serving  God,  confifts  the 
Arigdical  Life,  It  mult  be  fpecially  nored  in  the  Words  of 
Chrilt,  that  'tis  faid,  They  do  always  behold ;  That  iliews 
that  'tis  their  Life ;  For  that  which  they  always  do 
may  mofl  fitly  be  faid  to  he  their  Life.  Whatever  other 
inferiour  things  they  are  converlant  with^  'tis  God  in 
them  that  tliey  are  taken  up  with,  God  is  all  in  all  to 
them. 

All  Creature  Excellencies  are  in  Angels  Eyes,  as  broken 
^.S.  hisAng,  Beams  ot  God  s  moft  pure  and  perfed  Original  uncreated 
^^j'-  Excellency,  all  flowing  from  him,  fubfifting  by  him,  and 

running  again  into  him.  All  created  Life,  Beauty,  Wif- 
dom,  Goodneis,  which  we  fee  in  the  World,  is  to  them 
no  other  than  God's  Infinite  and  uncreated  Perfedion 
fpreading  it  felf  over  it.  And  they  confiderit  not  fb  much 
as  the  Perfedion  of  this  or  that  particular  Creature,  as 
God's  Perfedion  imprinted  on  it.  Thus  do  the  Angels 
alway  behold  the  Face  of  God,  which  is  their  Life. 

This  Life  fhnuld  we  be  aiming  ar,  and  reaching  after. 
We  may  attain  to  more  of  it  daily  by  a  vigorous  endea- 
vour, and  laborious  conftant  Exercilc.     And  for  our  En- 
couragement  and  quickning,  let  us  conflder,  we   have 
great  Helps  and  Advantages  tor  Inch  a  Life,  and  not  a  few 
Examples  that  prove  it  pradicable. 
Firjt.^  We  have  great  Advantages. 
I.  We  have  Souls   made  for  (uch  a  Life.     Souls  that 
would  chufe  no  other,  if  they  were  not  enflaved,  clogg'd 
Mark  1438.   and  hinder'd  by  finful  Flefli.     The  Spirtt  tndeed  is  ready  (lays 

Cbrifi) 


their  Nature^    Office  a^d  Minijiry.  2S1 

Chrifi)  hut  the  FleJIj  is  weak.  'Tis  bur  difinrangle  t!ie  Soul 
and  fee  it  at  Liberty,  and  it  will  file  firaiglu  to  God.  Is 
own  Inclination  is  upwaid,  Ms  the  Body  that  weighs  it 
down  :  But  we  muft  know  the  Body  was  not  made  to 
rule  the  Soul,  but  to  be  ruled  by  it.  The  Soul  is  of  an 
/ngdical  NatHre  ;  and  therefore  fitted  for  an  Angelicul 
Ltfe. 

2.  We  have  the  Word  of  God  which  (hews  us  what 
this  Life  is,  and  how  rational  ic  is  that  we  ihnuld  live  ir. 
It  (hews  us  that  indeed  God  is  All  in  All,  thcU  he  is  the 
only  fupreme,  pure,  perfed,  intlependent  Good.  And 
that  there  is  none  Good  but  God  only,  and  that  whuever 
Goodnefi  is  in  any  Creature 'tis  from  him,  and  by  him, 
yea  his  own  Goodnels  communicated.  Now  if  it  be  lo, 
how  highly  reafonable  is  it  that  we  Ihould  live  wholly  on 
God,  the  Life  I  am  (peaking  of. 

;.  We  have  the  Spirit  of  God  promifed  to  aflift  us  to 
fuch  a  Life.     This  gives  the  Soul  a  M&ral  and  more  im- 
mediate  Capacity.    God's  Spirit  takes  the  Soul  by  the  hand 
to  lift  it  up,  it  doth  flufh  and  prune  its  Wings,  that  it  may 
take  its  flights,  to  Heaven  and  God  the  better.     It  mult 
be  confefi,  a  Man  in  his  natural  State,  before  he  be  born 
again,  cannot  live  this  Life.     7be  natural  man  (fo  we  ren- 
der  the  Word,   i  Cor.  2.  14.J  recei'vetb  not  the  things  of  the 
Spittt^  for  they  are  fooliflmefs  to  htm,  becaufe  they  arejfirttnaUj 
difcerned.     The  meer  natural  Man  cannot,     "^^v-^m^j    this 
rendred  Sew/«^/ Man,  Jude  19  and  there  explained  -^yiy.oi 
'TuvivucL  sy-  £/f'''7s?,  Senfual  Men^  not  having  the  Sptrit.     Such 
Natural,  or  Senfual  Men,  Men  that  have  Souls  only,  and 
have  not  the  Spirit,  they  cannot  difcern  Spiritual  things, 
nor  relilh  them,  and  fo  cannot  live  Spiritually.     They 
are  quite  dead   as  to  any  fuch    Life.     Tou  hath  be  ejuickhed 
(fays   the  ApuHle)    who    were    dead  in   trefpajjes  and   5/^/.  Eph.  2.  r. 
Dead,  bein^  without  the  Spirit.    But  now  Cuch  as  are  true 
Chiifiians  have  the  Spirit  of  Chrif}  given  them.     Becaufe 
ye  are  Sons,  God  hath  fent  forth  the  Spirit  of  his  Son  into  your 
Hearts,  Gal.  4.  6.     And  by   the  Prelence  and  Operation 
of  the  Spirit,  they  are  fitted  for  an  higher  and  nobler  Lite 
than  others  live.     The  Spirit  helpeth  our  infirrmttesy  Rom.  8. 
26.     The  Spirit  fcarchctb  all  things ^   iCor.  2.  10.     Where  the 

O  o  Sfint 


a 82  A  Difcourfe  of  Angels y 

Spirit  is  there  is  liberty^  2  Cor.  ;.  17.  Yea  and  there  is 
Strength  and  Power  too,  according  to  the  Apoftle.  Epb, 
5.  16  Being  firengthened  with  all  might  hj  bis  Spirit,  in 
the  inner  man.  Whcicfore  'tis  bat  for  us  to  yield  up  our 
felves  to  the  Condu(5t  of  this  Spirit,  and  we  (hall  be  affu- 
redlv  brought  to  this  Heavenly  Life. 

The  bent  of  a  Soul  quickned  by  the  Spirit  of  Chrift,  is 
God-ward,  and  Heaven-ward,  but  our  Fiedi,  our  Senfu- 
ality  is  oppofite,  and  the  Soul  as  by  Sin  fubjc:ded  to  the 
Power  of  bodily  Paffions  and  Appetites,  is  of  a  contrary 
Inclination.  So  fays  the  Apofile,  Gal  j.  17.  The  fltflj 
lufleth  ngatnft  the  Sptnt.  By  Spirit  he  means  a  Soul  aflilkd 
by  God's  Spint  dwelling  in  ir.  This  inchnes  to  God,  and 
things  above,  and   this  we  (hould  be  led   by,  not  by  the 

Gal.  5.  25.  Flcfh.  If  we  li-ve  in  the  Sptnt  (fays  the  Apoftle)  let  us 
walk  in  the  Spint.  That  is^  if  we  have  received  the  Spi- 
rit, the  Principle  of  Spiritual  Life^  we  (hould  follow  the 
Condud  of  it,  and  not  walk  after  our  Senfual  Appetites, 
fls  the  Brutes  do,  which  is  called  walking  after  the  Flejlj, 

Rom.  8.  r.  There  is  no  condemnation  to  them  that  are  in  Chriff,  who  walk 
not  after  the  Fleflj^  hut  after  the  Sptnt.  And  if  we  Walk  af- 
ter the  Spirit,  it  carries  us  to  God.     We  read  not  only  of 

Job.  8.  1 5.      u^alkjng   after  the  Flejlj,  but  of  judging  after  the  Flejh,   and 

kom'2  12  il.^^^'^^^S  ^/r^r  the  Flejlj  J  and  living  after  the   Flejh^  and  glory- 

2  Cor.  1 1. '18.'  »»g  ^fer  the  FlejJj.  And  all  thele  are  fpoken  of  as  unwor- 
thy of,  and  beneath  a  Chriftian. 

But  you'll  fay  (perhaps)  Are  we  not  in  the  Flefh  while 
we  are  here  in  this  World.  How  can  we  chufe  then  but 
walk  after  the  Flefh  ? 

I  Anlwer,  If  you  mean  by  being  in  the  Flefh,  nothing 
hut  being  in  the  Body,  as  foraetimes  the  Phrafe  fjgnifies, 

Phil.  I.  24  i  grant,  we  are  while  here,  in  the  Flefh :  But  in  the  Senfe 
of  the  Phrafe,  in  which  it  is  commonly  ufed,  the  faithful 
Servants  of  Ghriff  are  not  in  the  Flefh.     The  Apofile 

Rom.  8.  8  9.  fpeaking  to  the  Saints  at  Rome,  fays,  Te  are  not  in  the  FlefJj, 
hut  in  the  Spirit  :  And  again,  They  that  are  in  the  FUJI)  can- 
not pleafe  God.  The  Saints  then  are  not  in  the  Flefh,  hue 
in  the  Spirit,  and  being  not  in  the  Flelh  but  in  the  Spirit, 
they  fhould  by  no  means  live  after  the  Flefh,  but  after  the 

Spirit  i 


their  Nature ^   Office  and  Mtntjiry.  283 

Si>irlt ;  nor  (hould  they  know  after  the  Flefh,  nor  j  ^cfgc 
alter  the  Flefh,  nor  glory  afcer  the  Flefh,  b  :t  all  af^er, 
or  according  to  the  Spirit,  which  is  to  l^e  and  enjoy  the 
BIcfTcd  God  in  ail. 

Secondly^  As  we  have  many  Hdpt  to  fuch  a  Life,  (bh.r/e 
we  ni.my  Examples  of  jr,  which  prove  that  what  I  inllfi: 
upon  is  not  impra<fticable.  We  have  had  many  mort.il 
Nden,  (ubj^d  to  lik.-.  VaJJiens  with  ourfelve?,  tliat  have  thus 
lived.  Enccb  lived  thu<,  'Tis  fiid  that  he  vj:i'k:dvHtb  God, 
So  did  Noab.  Davtd  fays,  IVhombave  I  in  Heaven  but  tbee  ^  ^^"'  5-  22. 
And  there  ts  none  upon  earth  that  I  dtfire  btfidas  tbee.  No-  Qcn.  9.  6, 
thing  but  God  was  David's  Heart  upon,  that  is,  while  he 
was  hinifelf,  'twas  otherwife  with  him  at  times,  under 
Temptation,  but  for  the  main  this  was  his  Temper^  God 
was  all  to  him.  ?aul^  and  the  believing  Pbilippians  he 
joins  with  him,  lived  thus.  Our  converfation  ts  m  Heaven, 
lays  he,  Fhtl.  ;.  20. 

We  may  live  in  the  Body,  and  not  live  te  the  Body. 
How  much  do  fome  Religious  Perfons  live  above  other 
Men,  and  fuch,  by  taking  a  little  more  Care  and  Pain, 
may  foar  higher,  and  live  above  what  they  were  wont  to 
do  themfelves.  Thofe  Holy  Men  I  inftanced  in  before, 
did  begin  an  Angelical  Life,  which  is  that  I  would  prefs 
all  to.  Let  us  begin  it,  and  advance  in  it  as  far  as  we  can, 
and  as  our  prefent  Animal  State  will  permit,  and  ht  us 
not  allow  our  felves  in,  nor  conrcnt  our  felves  with  any 
lower  Life,  but  let  us  look  upon  it  as  our  Imperfedion 
and  Weaknefs  that  we  do  not  live  alway  wirh  God,  and 
upon  him  alone,  and  let  us  ftrive  (as  far  as  may  be)  to 
mind  nothing  elfe,  to  know  nothing  elle,  and  to  value 
nothing  elfe,  I  mean  without  God. 

SECT.     V. 

IHave  yet,  but  in  a  more  general  way,  propofed  this 
Spiritual  and  Angelical  Life,  1  have  a  mind  more  </;- 
ftwBly  and  particularly  to  explain  wherein  this  Life  doth 
confill,  and  how  the  Mind,  and  Heart,  and  whole  Man 
are  to  be  exercifed  about  and  for  the  Great  and  Bleffcd 

O  0  2  Godj 


^284  A  Difcourfe  of  Angels^ 

God,  in   Imitation  of  Angels.    Know  therefore  that  the 

Angelica.  Life  confids. 

1.  In  underfianding  and  knowing  God. 

2.  In  loving  ot  him,  and  Complacency  in  him. 

;.  In  Holy  Adivicy,  in  praifing  and  ferving  ot  him. 

Thefe  anfwer  to  the  Three  Ejfemjal  Faculties  of  the  Soul 
of  Man,  the  Und^rfianelmg^  Will,  and  l^iial  adii've  Fower^ 
in  the  free  and  vigorous  Exercifs  of  which  Faculties  is  the 
Life  of  the  Soul,  Of  Spiri:ual  Life. 

I.  Itconfjlh  in  Under  ft  andtng  and  kno'A/itjg  God,  in  fee- 
ing, and  viewing  of  him.     In  feeing  him  in  all  things, 
and  all  things  in  him.    This  is  the  moR  noble  and  proper 
Exercife  of  the  Mind  or    knowing    Faculty.     And  we 
Ihould  (ludy  the  Knowledge  of  the  great  and  bleiTsdGod, 
.and  contemplate  his  Perfedions.    The  Angels   (as  harh 
b.-en  (hewed)  alw.iy  behold  rhe  Face  of  God  in  Heaven. 
John  17.  i.     And  our  Saviour  Chrid  (ays,  tbts  u  eternal  Life  to  know  thee 
the  only  true  God,  that  is^  our  Life  is  founded  In  this  Know- 
ledj?e.     Wherefore  let  us  ftudy  his  infinite  and  boundlefs 
Perfedions.     Let  us  labour  to  know  him  as  the  Fountain 
and  Root  of  all  Beings  and  of  all  Goodnefs :  As  the  God 
from  whom,  and  by  whom,  and  in  whom,  and  to  whom 
are  all  things :  As  the  moft   wife,  the  moft  mighty,  the 
mofi  good  and  gracious  God.     Let  us  acquaint  ourfelves 
with  him,  and  meditate  much  on  him.     He  is  an  Obje(5t 
mort  worthy  to  be  pitcht  upon.    He  is  the  chief  of  all  Be- 
ings, the  mofl  amiable  and  perfed,  including  in  his  infi- 
nite L^iianct  all  pofGble  Perfecflions,  both  in  kind,  and  de- 
gree, and  a  Good  and  Truth  that  we  are  moft  nearly  con- 
cerned in,  we  having  all  from   him,  and    by  him  :  We 
cannot  therefore  imploy  our  Meditations  on  a  greater  and 
better  Subje6^,  yea  not  on  any  pther  in  which  our  Souls 
can  find  Satisfaction. 

This  Ihould  oblige  our  Underftandings  to  the  flrifteft 
attendance  to  him,  and  molt  vigorous  Exercife  about  him. 
We  fhould  not  content  our  felves  with  flight  and  tranfient 
thoughts  of  him,  with  fome  Ihort  glances  of  him,  now 
and  then,  but  /lay   and  dwell  in  the  Contemplation  of 

him. 


their  Nature^  O^ce  and  Minijiry.  285 

him.    We  fhould  accuflom  our  Minds  to  the  thoughts  of 

Go<J,  for  when  thc:y  become   faniili-u,  ihey  will  become 

much  more  f^r.uelul  to  iif,   and  yield  us  (uch  a  Pieafure  as 

will  make  ud  love  to  be  .ilway  with  him.     Iwill  rtmembtr  pfai.  5^.  {'^  g, 

tbte  on  my  Btd  ((a\  s  Da^vul)  and  njiditatt  on  thet  tn  the  nif^bt 

watches,      MySoulfolloweth  hard  after   thtc.     Mine   Eyes  are  V^'il-  2<).  iS- 

tv^Y  towards    the   Lord.      And  whom  have   I  tn  Hcavtn   but  p/- ,  _^ 

thte^  and  there  ts  none  upon  Earth  that  I  difire  btfuks  thee.    He        * 

was   alway  looking  on  God,  and   wich  much  Intention, 

was  taken  up  wi:h  noching  cife. 

Indeed  Go^  is  All  in  All.  and  therefore  we  fhouU  (in 
a  fort)  take  nonce  of  nothing  el(e  but  God^  and  know 
nothing  but  him,  I  mean  nothing  apart  from  him,  no- 
thing without  refpsd:  and  relation  to  him:  For  indeed, 
there  is  noching  that  is,  without  him.  There  is  nothing 
that  is  independent  in  Being,  there  is  nothing  fabfiiting 
in  and  by  it  felf  without  God.  Wherefore  we  can  have  no 
true  Notion  of  thing?,  uniefs  we  confiJer  them  in  their  re- 
lation to  God.  We  do  not  underftand  our  felves,  or  any 
thing  el(e  uniefs  we  conceive  our  refp2(5t  to  God,  and  the 
refped  and  relation  ol  that  thing,  whatever  it  be  we 
think  of,  unto  Qk^^.  I  mean,  unlela  we  know  and  con- 
ceive of  things  as  EffccTts  of  God's  WifJom,  and  Power, 
and  Goodnefs,  and  as  Reprefentacions  of  his  Divine  Per- 
fcdions,  and  as  means  leading  to  him  ^  uniefs  we  thus 
know  and  conceive  things,  we  have  have  no  right  and 
cfue  undertlai'.ding  of  them. 

Every  thing  we  ioc*K  upon  and  confider,  muft  carry  us 
to  God.  Our  thought  muff  not  terminate  and  Itay  in  any 
Creature,  or  in  any  created  Beauty,  or  Excellency,  but 
we  rriuii  climb  up  by  it  ro  the  Bleiled  God. 

To  know  things  without  G')^]^  t  e.  not  taking  Know- 
ledge of  him  in  them,  is  to  knovv  t!iin[^,s  nr)  oiher^ifc; 
than  as  illiterate  perfons,  and  Children  do  know  Letters :" 
They  may  fee  their  Shape,  and  Cohnir,  and  Bignef,  but  ' 
they  know  not  their  meaning,  and  lb  know  them  not  ac 
all  iS  Letters. 

To  know  thing? meerly  as  they  are  by  ihemfelvcf,  or 
in  relation  to  one  another,  or  to  our  (elves,  is  to  know 
chem  atteF  the  Fklb^  and  not  righdy  as  we  ought  to  know 

ihenj. 


2^6  A  Difcourfe  of  AngeUy 

2  Cor.  5.  14.  them.  The  Apollle  faith,  Hencefcrth  know  we  no  man  af- 
ter the  FlfjJ] ;  yta  tho  -we  have  knoTun  Chrifi  after  the  Fltjh^ 
yet  ?JOW  henceforth  know  we  htm  no  more,  i.  e.  We  (hould  noc 
know  any  Perlbns  or  things  .qfcer  the  Flefli:  Henceforth, 
t.  e.  from  fuch  time  as  we  came  to  be  inlighrned,  we 
fhould  know  none  fo.  And  what  is  it 
Sub  carnis  nomine  comprehen-     ^q   j^^^^   ./>^^    ^^^  ;r/,y/;  ?  Why   \\s   to 

^T''>T!!';^n'^.nf.nri^fup'r.";'  ^"^w  and  confiJer  Men  under  any 
natio  carnalis,  fUtus,  regnum,  &:  ^^W  rejpicis.  To  Confider  them  as 
alia  hujus  feculi  propria.  Tor/f.  la  rich,  as  in  worldly  honour.^  as  having 
PoliSyn.Oit.  pf^tf     LearTfinp-,    Strength,  or    any    like 

Non  moramur  carnaha,  Famam      Accompliihmenrs.     To  confider  them 
Nobilitatem,   ac  maximc  numanas  ^,       .     t-.    j      1     *  • 

amicitias,  cognationes,  favore:.  Id.  as  our  Friends,  Kindled.  Acquamtance, 
Ibid.  Favourites,  or  Benefad:ors,  or   in   re- 

f^ed  of  anv  of  thofe  things  that  pertain 
to  this  Animal  Life,  this  is  to  know  them  after  the  Flefli : 
And  a  ChtiOian  mutt  know  no  Man  after  the  Flefh. 

Thofe  carnal  refpeds  before-mentioned  may  be  confi- 
dered  fo  far  forth  as  to  move  us  to  fuch  Duties  as  are 
owing  to  perfons  in  fuch  Circum fiances,  and  they  ought 
to  be  (o  far  confidered,  but  otherwife  to  be  counted  as 
trivial  things. 

When  fome  Came  and  told  Jefns  that  his  Mother  and 
his  Brethren  waited  without  to  fpeak  with  him,  he  feems 
"Mat.  12.  47.  nothing  to  regard  it,  but  anfwers.  Who  is  my  Mother,  and 
who  are  my  Brethren  ?  And  pointing  to  his  Difciples,  he 
fays,  Behold  my  Mother  and  my  Brethren.  So  Thomas  WattSj 
Martyr,  a  little  before  his  Death,  (aid  to  his  Wife  and 
Children  :  ^'  My  Wife,  and  my  good  Children,  I  muft 
^^  now  depart  from  you,  therefore  henceforth  know  I  you 
"  no  more  :  But  as  the  Lord  has  given  you  to  me,  fo  I 
"  give  you  again  to  him.  While  he  was  yet  alive,  he 
was  in  a  manner  dead  to  them,  no  more  confid-jring them 
as  his,  but  as  the  Lords.  Morhers,  aad  Bretliren,  and 
Wives,  and  Children,  ought  to  be  dear,  but  only  in  the 
Lord,  and  chiefly  for  what  they  have  of  God  in  them. 
And  to  know  and  confider  our  {elves  and  them,  in  the 
Lord,  rather  as  his,  than  ours,  and  as  for  him  rather  than 
for  us  (as  indeed  all  Perfons  and  things  are,  for  the  Apo- 
Itls  fays  that  even  we  are  not  our  own)  1  fay,  to  confider 

all 


their  Nature^  Office  and  Minijiry.  2S7 

all  fi,  will  much  conduce  to  the  quieting  and  facisfying  of 
the  Mind  under  all  the  Changes,  that  by  the  Divine  Will 
areappt^intcd,  and  ordered  in  this  World.  And  this  is  to 
know  God  as  Angels  know,  and  behold  him^  even  to  (ee 
God  in  all  things,  and  all  things  in  God. 

SECT.    VL 

THE  5fci?«^  Branch  of  this  5/?/r/f«rf/ and  Angelical  Ltfe, 
is  Love  and  Complacency ^  the  proper  Ad  of  the  WtU, 
'Tis  to  love  God  above  all,  and  all  things  for  him.  God 
is  an  Ohje<5t  well  dclerv  ing  our  chief  Love,  and  Choice  ; 
yea,  well  dcferving  all  our  Love.  Heiseirenrialiy,  ori- 
ginally, all-futficiently.  and  infinitely  good  ;  His  ElFence 
contains  in  it  all  that  is  amiable,  and  (as  our  Saviour  Ci>r//? 
fiys)  there  is  none  good  but  God  only.  Wherefore  the  great 
Commandment  is,  Thou  jljalc  lo've  the  Lord  thy  God  wttb  all 
thy  Hearty  wttb  all  thy  Soul,  and  wtth  all  thy  Mind.  This 
(Cbrtfi  fays)  ti  the  Ftrft  and  Great  Commandment.  Now  if 
God  mull  be  loved  with  all  the  Heart,  Soul,  and  Mind, 
then  muft  he  alone  be  loved.  We  mu(l  not  only  not  love 
any  thing  above  him,  but  not  any  thing  with  him,  as 
ftiaring  with  him  in  our  Love.  We  have  no  Love  to  be- 
llow when  God  has  his  due,  for  his  due,  is  not  (ome  of, 
but  all  the  Heart. 

We  muft  not  love  our  felves  at  all,  or  any  other  Crea- 
ture, bur  in  Subordination  to  God,  and  in,  and  for  him  ; 
not  Houfes,  nor  Lands,  not  Father,  nor  Mother,  nor  Wife, 
nor  Children,  net  any  Peribn  or  thing,  but  in  God,  and 
for  him. 

If  this  Rule  were  obferved,  there  would  be  no  inordi- 
nacy  in  our  Love  of  Crejtures,  we  could  never  love  any 
thing  too  much.  Our  great  danger  we  are  in  here,  is  of 
over-loving  Creature?,  but  if  we  love  them  only  in,  and 
for  God,  we  cannot  love  them  over- much.  There  will  be 
no  impure,  and  unholy  Love,  all  our  Love  will  be  Religious 
and  pious  Love.  And  indeed  fill  a  Chriltlans  Love  fhould  be 
fo,  Religious,  Holy,  and  Divine  Love,  (not  excluding  Love 
of  Creatures,  but)  including  the  Love  of  God.  He  that 
loves  Crearures  in,  and  for  God,  in  loving  them  he  is  (Hil 
loving  of  God.  There 


2^^  A  Difcourfe  of  Jrrgets^ 

Rom.  13.  8.        There  is  a  Love  th^t  we  owe  to  Creature^.     Owe  ho 

wan  afiy  things    hut    to  love  one  ancthir.     This    is  a  Debt 

which  when  never  {o  duly  paid  remains 

Ca:tera  dcbita  folvuntur  nee  ma-     a  Debt  IHll,   and  muR  be  alwav  a  pay- 

nent  •,  Dileftionis  debitum  llmpcr     -  y^^  ^^^^  ^^j^  ^^ ^^^  Love  of  Gnd, 

Ut  pcrpetuum  eft  debitum,  f.c      ■' ^'^  ^  ^^^'  Fir (t  and  Great  Com7yj^.nd?y2cnt, 
perpetuo  folvi  debec.  Lud.dcDicn.       did  add  in  the  fanie  Breath.    7Z?e  _/fcoW 

ts  like  unto  it.  Thou  [halt  love  thy  nagh- 
Matt.  22.  s^ihour  as  thy  jelf.  Love  or'oth,ci  s  i-.  thcetnre  hwful,  ^nda 
?9'  due.     We  may  alio  love  oar  felves,  and  every  one  natu- 

rally does  fo,  and  God  allows  it  in  making  Lnve  to  our 
felves  the  Rule  and  Me;»(ure  of  onr  Love  to  our  Neighbour, 
in  thole  Words^   ibcu  jhalt  Lz^e  thy  netjf^hhour  as  thy  Jelf. 

Love  to  tlie  Brethren  is  (o  g'ear  a  Duty,  chat  the  faith- 
ful Peformance  of  it  is  made  a  fj^n  of  Spiritual  Lite  begun. 
fVe  know  (fays  the  Apofl-leJ  that  we  are  pr^jffeJ  from  death 
to  life,  becanje  we  love  the  Brethren. 

Ye:},  a  Chriflian  mud  love  all  men,  even  his  very  ene- 
mies, Mat,  5'.  44.  Whatever  hath  any  Goodneisin  it  (and 
all  the  Works  of  God  are  good)  muft  accordingly  be  lo- 
ved and  efteemed. 

But  now  what  is  that  that  is  valuable,  and  amiable  in 
any  Creature  ?  Is  it  not  Ibmewhat  tliat  is  from  God,  and 
by  him,  and  for  him.^  Is  it  not  fome  Beam  of  God's  own 
Goodnefs?  Is  not  he  the  Root  and  Spring  of  all  ?  How 
then  can  we  love  the  Creature  but  we  muft  love  God  too  ? 
Can  we  love  and  prize  the  Beam?,  aijd  not  conHder  the 
Sun  whence  thev  ilTue? 

All  Creature- Excellencies  are  God's  Excellencies ;  there- 
fore when  we  are  confldering  them  in  Creatures,  our 
thoughts  muft  not  iiay  there,  but  mount  to  God  the  foun- 
tain of  all  good. 

I  fay,  they  are  God's  Excellencies,  they  are  not  the 
Creatures  Excellencies  fo  much  as  God's.  No  Man  can 
call  any  good  he  hath  hisown.  The  Apoflle  fays,  IVe  are 
not  our  own^  and  if  we  be  not  our  own,  then  nothing  we 
have  is  ours. 

Ifany  thing  may  belooktupon  asa  Man*sown,one  would 
think  (he  Qualities  of  his  Soul,  and  the  Ad:ions  which  he 
does  fhould  be  lookt  upon  (o  :  But  in  the  Apofile  Fauh  rec- 
koning 


their  Nature ^   Office  and  Minijiry.  ciSp 

koning,  even  thefe  are  not  fo  much  a  Man's  own^  as 
God's  and  ChrilPs.  Obferve  how  he  exprelTes  himfelf  ; 
Notwtthfiandtng  I  /;xv,  )ct  not  1^  bttt  Cbrtfi  liveth  in  we.  I  Gal.  :.  20 
live^  that  is,  1  have  true  Grace  in  nie,  This  he  (ays,  but 
then  correds  himfeU.  I  liid  too  much  in  fjying  I  liVc', 
I  am  gracious  j  'tis  not  I,  but  Chrift  in  me.  His  virtuous 
Inclin.uions,  and  Difpofitions^  were  not  his  but  Chrifi's. 

And  again,  I  laboured  ?fiore  than  tbcy  all,  yet  not  /,  but  iCcr,  15  10. 
the  grace  of  God  that  was  with  me.  Here  his  Adions  were 
not  reckoned  his  own,  but  God's.  Wherefore  when  we 
difcover  any  Emincncy  of  Wifdoni  or  Grace  in  Pcrfon?, 
we  (hould  love,  and  prize  fuch  Perfbn?,  but  (lill  in  the 
Lord.  We  fhould  not  have  Mens  Perlons  in  Admira- 
tion :  But  lay,  Oh  here  is  a  Beam  of  Divine  Wifdom  ! 
Here  is  a  Tall  of  God's  inhnite  Goodnels  I  Here  is  the 
Glory  of  God  Ihining  forth  in  mortal  Men. 

God  mud  be  in  your  Love  Chrlllians,  or  'tis  not  right. 
Beware  lefl  any  Creature  do  ileal  away  your  Hearts  in 
any  part  from  God.  God  is  no  loofer  by  your  Love  of 
Creatures,  as  long  as  'tis  in,  and  for  him,  th.ic  you  love 
them  :  But  if  you  love  them  meerly  for  themfelves,  or 
for  your  own  fakes,  ycu  rob  God  of  his  Due,  which  is 
to  have  all  the  Heart,  and  all  the  Soul,  and  all  the  Mind. 
Love  God  alone,  and  delight  your  lelves  in  him  alone. 

What  is  Love  in  moft  ftrid  and  proper  Senfe,  but  a  be- 
ing pleafed  wich  a  thing?  Now  be  you  throughly  pleafed 
with  God,  and  fiiisfied  with  him,  and  labour  to  fee  how 
reafonable 'tis,  you  fhould  be  fo.  David  iays,  Ihcre  /iPfal.  73.  25- 
none  upon  Earth  that  I  dcfire  bcfides  thee :  He  does  not  fay, 
not  fo  much  as  thee,  but  none  befides  thee.  He  was  fully 
fatisfied  with  God  alone.  So  he  fays  in  another  VJalmy 
My  foul  jl) all  be  fatisfied  a^  with  Marrow  and  Fatncfs.  He  Pul.  5^.  5. 
means  with  God,  as  appeais  by  what  goes  juft  before.  Oh  v.  i,  2. 
God  thou  art  ttiJ  God,  early  vull  IJetk  thee  — •  To  fee  th)  Vowiv^ 
and  thy  Glory,  fo  as  1  have  fan  thee  in  the  Sar,5tuary.  Then 
follows,  My  foul  [Jjall  be  fatiificd.  Hear  how  he  bkffes 
himfelf  in  God  as  his  Inheritance.  The  Lord  is  the  Por- 
tion cf  my  inheritance  and  of  my  Cup.  The  Lines  are  falKn 
to  me  in  pleafant  places^  yea  I  hsve  a  good  heritage.  As  if  he 
(hould  have  faidj  Oh  happy  Man  am  I,  thac  God  is  fallen 

P  p  to 


y^o  ^  Difrourfe  of  Atig^els^ 

to  my  lot!  He  is  a  B'elTec^  and  rich  Portion.  He  feems 
much  afTccfled  with  his  own  Hap.'inels,  on  thi.  flngle  ac- 
cnunr,  that  he  had  an  Intereft  iv  God  anJ  Communion 
with  him.  Therefore  he  goes  on,  1  wiU  bkfs  the  Lord, 
Ti^ho  hath  givfn  we  counfel  1  have  Jet  the  Lord  alway  before 
me.  This  yielded  him  inceflant  Delight  and  Solace,  it 
was  a  continual  Feaft  ro  him.  Jhon  h^ifl  put  gladm[i  into 
wine  Heart  (fays  he)  more  than  in  the  time  when  the  Com 
aud  f'fine  increafed.  Thus  fhould  we  delight  our  f^lves  in 
Godj  feaftingour  Souls  upon  him^  and  upon  him  alone. 
Thus  Angels  live  in  the  Delights  of  the  Prefence  of  the 
BiefTed  God  alone,  whofe  Face  they  alway  behold.  They 
have  no  earthly  Pofleffions^  no  Lands,  and  Livings,  no 
flatcly  Houfesj  and  pleafant  Gardens,  to  retire  to  for  Di- 
verfion,  no  Silver,  nor  Gold,  no  delicate  Meats  and 
Drinks  to  delight  themfelves  in^  they  have  no  need  of 
them,  God  is  all  to  them  ;  Let  him  be  fo  to  us,  Let  us 
live  upon  him  alone,  contenting  our  felves  with  him.. 
This  is  to  live  on  Angels  Food.  The  Manna  that  the  If- 
raelites  had  provided  for  them  in  the  Wildernefs  is  called 
Angeh  Food,  Pfal.  78.  z<^.  But  that  Food  was  for  their 
Bodies,  and  was  called  Angels  Food,  becaufe  brought  to 
them  by  the  Miniftry  of  Angels:  But  that  which  that 
Manna  typified  is  Angels  Food  indeed,  namely,  fuch  as 
the  Angels  themfelves  do  feed  upon.  What  Manna  typi- 
fied Cbriji  tells  US,  Job.  6.  52,  53.  Mofes  gave  you  not  that. 
Bread  from  Heaven,  but  my  Father  givetb  you  the  true  Bread 
from  Heaven  :  For  the  Bread  of  God  is  he  that  cometh  doivn 
from  Heaven^  a?id  giveth  Life  unto  the  World.  'Tis  God  in 
Chrift,  is  the  true  Manna,  that  hidden  Manna^  Rev.  2. 17. 
I  am  the  Bread  of  Life  (fays  Chrift)  he  that  cometh  to  me  (l:all 
never  hunger ^  and  be  that  belteveth  on  me  fj^ll  never  thirfi^ . 
Howinceffantly  are  poor  Mortals  here  aftii(5led  with  di* 
verfe  Appetites  ?  What  hungring  and  thirfting  is  there, 
now  after  this,  then  after  that  ^  One  would  be  Rich,  ano- 
:her  would  have  more  Eafe  and  Pleafure.  All  the  Senfes 
are  perpetually  clamorous.  The  Eye  is  not  fatisfied  with 
feeing,  nor  the  Ear  with  hearing,  nor  the  Palate  with 
taiiing  '  But  now  Acquaintance  with  God  in  ChriO,  and 
Communion  with  him   in  Faith  and  Love,  will  kill  aJl 

this 


their  Nature,   Office  and  Minijiry.  2^\ 

this  Hunger,  and  mortify  all  inordinate  Appetites.  He 
that  Cometh  to  me  fhall  never  hunger,  and  he  that  be- 
lievcth  on  me  (hall  never  third.  When  we  come  to  Hea- 
ven this  (hall  be  fully  verified,  there  God  will  hd  ail  to 
us.  We  (hall  live  mofi  deliglurully  upon  the  mod  Bleffed 
God  alone,  without  being  beholding  to  any  thing  el(e,  ai 
now  Angels  do. 

Tistrue,  here  we  have  Bodies  that  mufl  b'J  provided 
for,  they  niu(t  have  corporeal  Food  to  fuflain  thcnij  ^nd 
Raiment  to  cover  them  :  But  tho'  we  cannot  live  with- 
out fach  things^  yet  may  we  live  above  them^  even  above 
all  Creature-Comtorts  upon  God  himfeif 

Quefi,  You'll  ask  me,  how  a  Man  may  in  the  ufe  of 
Creature- Comforts,  live  above  them  upon  God  ? 

Anfw.  I  anfwer,  Ftrfl^  By  feeing  and  ta(ting  more  in 
them  than  the  bodily  Senles  can  reach,    even  the  good- 
nefs  of  God.     There  is  fomewhat  in  Creatures  that  the 
bodily  Senfes  are  entertained  with,  fomewhat  that  afFtds 
the  Ear  or  the  Eye,  or  the  Palate,  and  that  is  all  Carnal 
People  have  in  them :  But  now  there  is  the  Wifdom  and 
Power,  and  Goodnefs,  and  Bounty   of  God,   to  be  (een 
and   tailed    in   them  alfo,    by  an  exerci(ed  Faith^   and 
Love :  And  he  that  fealts  his  Soul  on  thefe,    in  the  ufc 
of  Creature-Comforts,    lives  above  them,  and  (o  fliould 
every   Chriftian  do.     All  fenfible  good  things,  they  are 
effeds  of  his  Wifdom,  and  Power,  and  Goodnefi,   and 
have  his  impreffes  on  them.     He  makes  them  to  be  what 
they  are,  and  this  is  to  be  refented.     They  are  all  God's 
gifts,  he  beftovvs   them  on  us,  and  makes  them  yield  us 
the  Refrefhment  we  have  by  them.     Oh  what  a  fpecial 
fweet  relifh  muft  this  needs  give   things,  when  over  and 
above   what  Senfe  difcovers,  God's  Love  and  Goodnefs^ 
his  Care  and  Providence  is  tailed  in  them.     Here  both 
Soul  and  Body  are  each  of  them  feaded  at  once  on  its  pro- 
per  Fare.     The  bodily  Senfes  are  entertain'd  with  what  is 
corporeal,   and  the  Soul   at  the  fame   time,  eniertain'd 
with  what  is    Divine.      Pleafant   Sounds,  and    ple^fant 
Tads,  and  pleafant  Sights,  flrike  the  Bodily  Senfes ;  and 
God's  Love,  and  Goodncis,  and  Bounty,  aifed  the  heart 
at  the  (ame  time,  and  in  the   fame  things.    This  is  to 

P  p  2  livs 


p2  A  Difconrfe  of  Atigels^ 

live  above  Creatures  in  the  ufe  of  them,  and  is  a  Chri- 
flian's  Duty. 

Secondly^  A  Man  lives  above  Creatures  upon  God,  when 
in  the  ufe  of  them  he  looks  higher  than  the  gratifying  of 
his  bodily  S^nfes,  and  Appetite,  even  unto  God,  dired- 
ing  the  ufe  of  them  unto  him  asthe  End.     This  the  Aoo- 
lt!e  exhorts  to,    i   Cor.  lo.  5.1.  Whctkcr  you  eat,  or  drink, 
or  'whatever  you  do^  do  all  to   the  Glory  of  Gcd.     We  muft 
eat  and  ufe   all   other  our  Refrefhrnents^  yea  do  every 
thing  we  do^  with  fach  an  holy  aim,  and  in  (uch  a  man- 
ner as   agrees  with  God*s  Will,  and  this  holy  end.     We 
muft  look  further  than  the  accommodaring  of  the  Flelhi 
even  th.it  we  may  honour  and  (erve  God.     Thar  is  our 
chief  end,  and  all  things  Divine  Bounty  gives  us,  fhould 
be  ufed  as  means  to  this  end.     Our  Riches,  our  Honour, 
our  fecular  Power  and  Intereft  render  us  more  capable  of 
doing  God  Service  •,  fo  do  our  Meat,  Drink,  Sleep,  Re- 
creation, and  fuch   like,  when  ufed  regularly,  and  with 
Moderation  :  Now  when  this  is  fpecially  intended,  we 
live  above  thefe  things,  in  the  Enjoy metit  and  ufe  of 
them. 

Thirdly^  When  Gcd  himfelf  is  (as  it  were^  fingled  out 
by  us,  for  our  chief  good,  for  our  prime  and  proper  hap- 
pinefs,  and  our  Souls  adhere  and  cleave  to  him  as  luci/^ 
and  are  delighted  and  folaced  in  him  apart,  and  abftradr- 
edly  confider'd  then  do  we  live  above  Creatures, 

Let  Creatures  be  never  fo  liberal  to  a  Chriftian,  and 
yield  him  as  much   fweetnefi  as  they  have  in  them,  and 
furround  him  with  the  greatsfl  Variety  of  all  imaginable 
Delight    they  can  afford,   he  hath  reafon  to  fay,  this  is 
not  my  Happinefs.    Thele  things  are  (weer,  but  Gods 
Prefence  and  Favour  is  fweeter.   ^Now,  when  we  can 
feelingly  fay  fo,  yea,  and  turn  away  from  thefe  to  God, 
and  lolace  and  delight  ourfelves  in  him,  as  infinitely  bet- 
ter than  all  things  elfe,  having  a  mind  prepared  to  quit 
all  for  him  :  When  we  can  feafl  our  felves  on  the  thoughts 
of  God  apart,  and  be  fatisfied  and  contented  with  him, 
really  accounting  all  things  nothing  to  him,  then  do  wc 
live  above  Creatures  upon  the  Bleffed  God  himfelf,  and 
this 'tis  our  Duty  to  do. 

And 


their  Nature^  Office  and  Miriijiry.  2^3 

And  indeed  that  new  Piinciple  that  is  put  into  the 
Soul  of  a  ChiiQian,  in  Regeneration,  inclines  him  to 
live  after  this  manfier  on  God  alone.  So  far  as  the  Soul  is 
renewed  it  likes  no  oiher  Faie.  The  Child  likes  the  Mo- 
thers Milk  hetter  than  a  S;ringCi5..  Chrillians  are  born 
of  God,  therefore  his  Breall  niuft  be  moiX  proper  for 
them. 

The  Jews  report  of  Mofes^  tliat  he  when  expofed  by  his 
Parents  tor  fear  cf  the  King,  and  Pharaoh's  Daughter 
chanced  to  find  him,  and  was  minded  to  nurfe  him  up 
as  her  own  Child  ^  fcveral  Egyptian  Women  were  (enc 
for  to  give  him  fjck,  but  he  would  fuck  none  tiil  it  was 
fo  ordered  that  his  own  Mother  was  Tent  for,  and  came, 
and  then  h.:  took  the  Breads  prelently,  bur  he  would  not 
fuck  a  Stranger.  Such  an  Inclination  to  God  is  there  in 
the  renewed  Souk  And  when  we  inluch  manner  cleave 
to  God  alone,  relying  and  depending  on  Almighty  F^)w- 
er,  referring  our  felves  to  Infinite  Wildora,  and  unbound- 
ed Love,  and  fatiating  our  felves  with  Iniinite  Goodnefs^ 
we  come  as  near  the  Angels  Life,  as  our  pref^nt  State 
will  admit. 

And  that  we  may  work  up  cur  hearts  to  this  holy  Com- 
placency in  God,  as  we  fhould  be  frequently  reprefent- 
ing  to  our  Minds  the  Infinite  Reafon  we  have  to  love  him, 
fetting  his  Love  .and  Beauty  before  them,  urging  and 
prefling  them  with  Confideiition  (as  was  direded  in  the 
foregoing  Section)  fo  we  (houid  be  very  careful,  by  the 
conltant  pra<^ice  of  what  is  agreeable  to  God's  Nature 
and  Will,  to  reconcile  our  Minds  and  Tempers  to  him 
(as  lliall  be  fhewed  in  the  following  SedionsJ  For  till  by 
Practice  of  what  is  pleaflng  to  God,  we  have  fo  far  recca- 
ciled  our  Natures  to  him,  as  that  our  Hearts  and  his  are 
bent  and  difpoled  the  fame  way  for  the  main,  we  fliall 
never  throughly  be  pleafed  and  delighted  in  him.  And 
fo  much  of  the  S(CQ7J<i  Branch  of  the  AngelKal  JJfe* 


CHAP, 


op'/^  A  Difcourfe  of  Angels^ 


CHAP.    XV. 

^,  I.  A  Thhd  Branch  in  which  the  Angelical  Life 
conjijis  is  Holy  A&ivity.  This  mufi  be  ezpref/d 
in  Adoring  and  Vraifing  the  Divine  Majcjly.  §.  2. 
Andjefns  Chri^i  the  Redeemer^  §*•  3-  And  alfo 
in  ferving  God  and  obeying  his  Commands  in  Hh- 
wility.  ^.  \,  In  Patience  and  long  fuffering. 
^.5,  In  Charity.  §*.  6.  In  Integrity^  ZJniverfa- 
lity^  and  Pnn&ualnefs  of  Obedience.  §.  7.  In 
Zeal  and  Diligence.  §,8.  In  Conftancj  and  ZJn- 
weariednefs. 


SECT.   I. 

IN  the  Third  and  laft  Place,  This  Life  confifts  in  Holy 
ABivity,  even  in  a  vigorous  Exercife  of  the  Souls  Vi- 
tal-Adive  Power,  and  that  in  both  adoring  and  Vraifing  of 
God,  and  in  ferving  him  in  faithful  obeying  all  his  holy 
Commands. 

This  is  the  Work  we  find  Angels  conftantly  bufied  in, 
and  they  are  ingaged  and  even  neceflitated  to  ic  by  the 
Contemplation  of  God  s  Perfedions,  which  they  live  in, 
and  the  Love  which  that  generates  and  cheriflies  j  of  both 
which  in  the  foregoing  Sedions. 

Ffrfi,  The  Angels  are  alway  adoring  and  praifng  of 
God,  and  Jefus  Cbrift  the  Redeemer :  I  fhall  fpeak  of 
thefe  diftind:l/. 

They  are  ever  Adoring  and  Praifing  of  the  Divine  Ma- 
jefljj  whofe  Face  they  are  alway  beholding. 

In  the  Vifion  that  the  Prophet  Ifaiab  had,  Cbap.  6.  He 
faw  the  Throne  of  God,  and  'tis  faid,  ahove  n  flood  the 
Seraphim  Si  each  cne  had  fix  wings  ^  with  twain  he  covered  his 

face, 


their  Nature,  Offire  and  MiniJIry.  •  295 

face^  and  with  twain  he  covered  his  feet,  and  with  twain  bt 
did  fly.  And  one  cried  to  another  and  [aid,  Holy,  Holy^ 
Holy,  is  the  Lord  of  Ho/Is,  the  vbolc  earth  ts  full  of  bis  Glory* 
Here  1  'hall  note  Two  things,  what  they  do,  and  then 
what  theyp;'. 

That  which  they  are  faid  to  do,  (that  Is  to  our  prefent 
purpofej  15,  they  cover  thtir  faces  and  their  feet  with  their 
•wingsy  as  they  ihnd  before  God's  Throne. 

That  which  they  fay  is  one  to  another,  and  they  cry 
Holy^  Holy^  Holy,  is  the  Lord  of  Hofis^  ^c. 

Their  covering  their  Faces  and  Feet,  is  in  token  of  their 
profound  Reverence  of  Gcd's  Infinite  Mjjefly,  and  fhsws 
the  awful  regard  they  had  to  him  that  fate  on  he  Throne. 
In  covering  their  Faces  the  Angels  or  Seraphims  acknow- 
ledge the  Splendour  of  his  Perfe<!^ions  to  be  fuch  as  they 
were  unworthy  and  unable  to  behold.  And  in  covering 
their  Feet  they  confefs  (bme  Impurity  in  themlelves,  in 
comparifon  of  God's  infinite  Purity.  By  the  Feet,  m 
Scripture^  thofe  parts  of  the  Body  are  fignifiad  (ofcen- 
times)  which  Nature  teaches  us  to  cover,  our  uncomely  iCoi,  12, Z7c 
parts,  astheApoftle  calls  them.  SoG^«.  49.  lo.  Exod.  ^, 
27.  DeMt,  28.  57.  Ez^ek.  i6.  25'.  and  in  other  places. 
Now  the  Angels  in  this  Vifion,  affuming  humane  Shape, 
are  faid  to  cover  thofe  parts  {QUihtis  reffondent  :n  Angelisim- 
hecilitas  ^udedam  fi  Deo  comparentur)  as  confcious  to  them- 
lilves  of  Ibme  Weaknefs  being  compared  to  God.  I  fay, 
they  did  it  in  this  Vifion,  for  otherwife  Angels  have  no 
Faces  or  Feet  to  cover,  or  Wings  to  cover  them  with. 
But  fo  they  are  reprefented  to  fignify  the  Pofture  of  their 
Minds  in  all  their  Addreffes  to  God. 

And  it  Angels  do  addrefs  themfelves  to  God,  and  (land 
before  him,  with  fuch  Reverence,  and  Awfulnefs,  how 
much  more  fhould  we  delpicable  Worms,  come  before 
him  with  the  molt  humble  Proftration  of  our  Souls,  when 
we  are  to  fpeak  to  him  in  Prayer,  or  hear  him  fpcaking 
to  us  in  the  Word,  or  are  to  have  to  do  with  him,  in 
any  Religious  Exercife  r  Serve  the  Lord  with  Fear  (fays 
David)' and   rejoice  with  tnmklin^,     God  expe(5ls  to  bePfal.  2.  :i, 

iancft^fied 


2p5  A  Difcourfe  of  Angch^ 

^^*  8.  ig.  fani^Ified  of  all  that  draw  nigh  to  hirn.  SanBifythe  Lord 
of  Hofts  bimfelf]  and  let  him  he  your  Fear^  and  let  him  he 
yonr  Dread,  a  fid  he  fJ)a!l  he  for  a  San^uary.  Wc  muft",  in 
Spirit,  do  him  Homage^  and  bow  our  Souls  to  him  in 
all  our  Add  relies  to  him,  yea,  and  outwardly  exprefs  our 
Reverential  Efteem  of  him,  by  fuch  humble  geftures  of 
Body,  as  are  molt  apt  to  teftify  it  to  others.  Yea,  we 
(hould  never  mention,  or  think  of  his  facred  Names, 
without  inward  Veneration. 

What  an  awful  Senfc  of  God  had  the  Prophet  when  he 
had  the  Vifion  of  hfs  Glory,  Ifa,  6,  y.  Then  fatd  J,  vjo  u 
me,  for  1  am  a  man  of  unclean  lips.  And  when  Ezra  wenc 
to  God  in  Prayer,  obfeive  how  he  expr^ffes  his  devout 

Ezra  p.  6,  pg^j.  Qf  |^jj^^  q  ^y  q^^  ,  j  ^^  fi^jsmed^  and  hlujli  to  lift 
up  my  Face  to  thee^  my  God.  To  approach  the  Divine  Pre- 
fence  thus  on  all  Occafions,  is  but  our  jull  and  due  Ac- 
knowledgment of  his  infinite  Greatne(s  and  Excellencj, 
and  if  Angels  pay  fuch  Homage  to  him,  much  more 
fhould  we. 

It  is  furthermore  to  be  noted  in  that  Vifion  of  the  Pro- 
phet, that  che(e  Angels  cry  one  to  another,  faying,  Holy^ 
Holy,  Holy,  is  the  Lord  of  Hofis,  Sec  They  extol  and 
praife  him.  And  in  Rev.  4. 8.  where  John  had  a  like  Vi- 
rion, 'tis  faid.  They  refied  not  day  and  night,  faymg,  Holy^ 
Holy^  Holy.  It  was  their  daily  Work  to  praife  God,  they 
(pent  their  whole  time  in  it.  And  how  can  they  chufe 
but  alway  praife  him,  who  are  alway  beholding  his  Face? 
Praife  is  the  exprefling  and  fctting  forth  of  Excellency  re- 
fen  ted  :  Now  rhey  living  alway  in  the  View  of  God,  his 
Glory  ever  fhining  full  in  their  Faces,  they  mufb  needs  be 
moved  to  fet  forth  and  declare  it.  And  as  they  live  Lives 
of  Praife,  fo  fhould  we.  No  doubt  the  Angels  praife  God 
in  a  more  (ublime  and  excellent  way  than  we  Mortals 
can  :  but  let  us  do  it  as  we  are  able.  We  have  Tongues 
given  us  to  praife  God  with:  With  them  we  can  declare 
to  one  another  our  Sentirr.entsof  his  Perfcdions.  Angels 
fpeak  to  one  another  too,  but  in  another  way,  which  we 
can  give  no  certain  account  of:  Let  us  in  our  way  praKe 
him  Day  and  Night.  In  our  Prayers  to  God,  and  in  our 
Communications  one  wich  another,  let  there  be  much 

of 


their  Nature^   Office  and  Minijiry.  ^pj 

of  Praife.     Divines  commonly  nuke  Jbankfz^ivifig  one  of 
the  parts  of  Pr.iyer,  ansl   inuCcd  ic  is  noc  in  it  fhoiild  bt 
left  out  of  any  of  our  S')l:(nn  Prayers.      See  VhiL  4  6. 
Col.  4.  2.     I  Tim.  2.1'     Ihank'gtvin^  and  Pratfe   are  com- 
monly taken  as  one  and  tho  lame  ;  But  indeed,  Praife  is 
a  greater,   and  more  comprehenfive  Duty,  it  contains  in 
ic  Thankigiving  anJ  f:)mewtiai   more.     Thankfgiving  is 
an  exalting  and  magnilying  of  God,  tor  what  he  does  tor 
our   (elves,  or  ours;    But  Praife  is  a  magnifying  of  him 
alfo  for    what  he    is  in    f  imfclf,  and    in   all  his   Work?. 
Now  borh  thefe  ihould  hi  v^.  our  P -ayers.     They  are  the 
bed  Prayers  in  which  U  noil  Praife.     If  there  be  not  a 
due  mixture  of  this,  our  P'aycrs  will  m.-)ke  little  Melody 
in  God's  Ears.     'Tis  a  d^fed  no  doutn  in  Prayers,  when 
much  is  (aid  in  confefling  bin,  and  in   way  of  Petition, 
but  fcarce  any  thing  to  repiefenc  God  Glorious,  and  to 
fet  forth  what    he  is,  and  what  he  hath  done.     In  that 
fhort  Direction  CbrtFt  gave  his  Difcipks  for  Prayer,  'tis  to 
be  noted,  that  it  begins  and  ends  with  Doxolcgy.     Our  R-- 
ther  which  art  in  Heaven,  To  ic  begins,  with  a  Recognition 
of  the  Sublimi'.y  of   his  Majcfty  :   And  it  ends  with  thine 
is  the  Kttjgclom,  the  Power ^  and  the  Glory.     God  fays,  7ifb(h 
ever  cffereth    Praife  glorifitth   we.     How  m:it\y   times  docs 
David  in  his  PlalPiS  fptiak  of  praifing  God  ?  I  c^ink  near 
Two  Hundred  times.     Oh  my  Friends  I  Praife  is  a  rich 
Sacrifice.     Praife  ye  the   Lord  (  fays  David  )  fcr  it  is  good  rial.  147. 
to  fing  Praifes   to    our  God  :     For  tt  is  fleafant^  and  Praije  ts 
comely. 

But  'cis  not  only  in  our  Prayers  to  God  that  we  mud 
praife  him,  hot  in  our  Communications  and  Dilcourfes 
one  with  another.  We  Ihould  fpeak  moie  and  ofrner  of 
God,  to  hii  Praife  as  occafion  is  ofTered,  when  we  happen 
fo  be  togetlier.  Daznd  lays,  My  Tongue  fhall  [peak  of  thy  pf^i.  ^-,  .3. 
Right  ecu  friejs,  and  of  thy  Praife  all  the  djy  I'ng:  that  i^  ever 
and  anon,  upon  all  OvCafions.  He  would  be  (iiil  drop- 
ping (omewhat  of  God  in  every  Company.  Ev:ry  ^/.z^  rrj.  145.2,5. 
Will  I  hicfs  thee.,  and  I  will  praife  thy  narKt  for  ever  and  ever^. 
I  will  jpeak  of  the  glorious  honour  of  thy  AJajefiy,  and  of  thy 
v^ondrous  works.  It  feems  to  be  meant  oi  his  Occr.fional 
Difcouiles  he  had  with  others,  for  ic  follows  in  ir.e  nexc 

CLq  Verfe, 


2^8  ^  Difcourfe  of  Angels^ 

Verfe,  Mtt)  fljall  /peak  of  the  might  of  thy  terrihle  ABs^  and 
Iw'tlt  declare  thy  greatm[s.  When  any  DHcGurfe  didaiifs 
in  his  Company  about  God's  Works,  be  would  not  lee 
V.  10.  II.  if  ^^^^^  ^o  i\\z  ground,  but  promote  it.  Thy  Saints  (l^j/HIefs 
thee  J  they  jhall /peak  of  the  Glory  of  thy  Kingdom^  and  talk  of 
thy  Power, 

It  is  not  for  nothing  ch.it  our  Tongue  is,  by  the  Spirit 

Vtil  -^o.  !2.    ^^  God,  called  our   Glory,     To  the  end  that  my  Glory  may 

Tij'.  16.  9.  fmg  praife  to  thee,  and  not  bx-  filtnt,  A.nd  again j  Therefore 
my  heart  is  glad ^  and  my  Glory  rejotceth  i  that  is  my  lungttc. 
Now  the  Tongue  is  called  our  Glory,  not  only  becaufe 
Speech  is  a  gift  that  diiferenceth  Man  from  a  BeaA  :  But 
becauie  the  Tcngue  is  the  Infhument  of  glorifying  God, 
and  was  made  chiefly  for  this  end,  chat  with  it  we  might 
glorify  him.  We  cmnoc  put  our  Tongues  to  a  more 
proper  ajid  worthy  ule,  than  to  glorify  and  praife  God 
with  chem.  and  they  are  never  fo  much  our  Glory  as  when 
we  \t)  imploy  them. 

When  the  Heart  conceives  honourably  of  God,  and 
of  his  Properties,  aad  Work?,  'tis  the  Tongue  that  mufl: 
ict  tliis  forth  to  others  View,  and  this  is  to  praife  God. 
We  Hiould  get  our  Hearts  as  full  as  podible  of  the  Glory 
of  God  ;  and  when  our  Minds  and  Hearts  are  well  fur- 
niJhed  with  fuch  Treafure,  our  Tongues  fhould  be  im- 
ploy'd  to  bring  it  forth  for  others  Beneftc. 

Pfa!.  4$.  I.  David  fays,  thac  his  Tongue   was   as  the   Pen  of  a  ready 

J4^rittr,  The  Tongue  quickly  tranfcribes  what  is  in  the 
Mind,  for  others  to  read  the  lame.  What  good  thoughts 
we  have  of  God,  while  they  keep  within  in  our  Brealb, 
odiers  are  nothing  the  better  tor  them,  but  when  our 
Tongues  write  them  out,  when  they  may  be  read  of  ail : 
And  as  God  is  glorified, !(:) others  are  benefited,  yea  and  we 
our  (elves  are  benefited  coo ;  For  as  a  Man  by  writing  out 
things  often  docs  grow  more  perfed  in  them,  and  imprints 
ihem  more  on  his  Mind,  (o  is  it  with  good  Difcourfi,  we 
fh:ill  not  only  profit  others  by  it,  but  our  felves  too. 

Oh  in  what  idle  and  childilh  Tattle  are  our  Tongues 
impioyVl  ordinarily.'  'Tis  certainly  our  Shame.     Solomon 

fiov.  iG.  i^.faich,  In  the  Lips  tf  him  that  hath  Underfiandtng   Wi{do?n  js 
V.  J  I.       fund:    And    agdin,  The   Lips  of  the  Rtghte^Hs  feed  ?nany. 

Mens 


their  Nafme^  Office  and  Minijiry,  Qpp 

Mens  Souls  receive  their  Food  by  the  Ear  chiefly,  and 
the  Lips  minilter  ir.  How  charitable  an  Act  is  it  to  feed 
ti;e  hungry,  and  needy  ?  Good  Difcourfe  leeds  hcngrv 
Souls.  Poffibly  fome  Acquaintance  of  thine  may  perilh 
in  their  Sins,  that  might,  likely,  have  been  recovered  by 
thy  diopping  fome  lavoury  Words  leafonably  in  their 
way. 

Let  no  corrupt  Ccmtruvication  (fay  the  Apoillc:)  proceed  v.^h.  ^,  ^^ 
out  of ) our  TTjctitby  but  that  wbuh  is  good  to  the  tife  of  edt^y- 
jng,  that  it  may  rntnijltr  Grace  unto  the  Hearers,  Good  Dif- 
courfe (hen,  miniders  Grace  to  them  that  hear  ir.  And 
let  me  tell  you,  there  is  no  Difcourfe  more  likely  to  do 
others  good  to  Salvation,  than  fuch  as  moft  commends 
God  to  them,  and  reprefents  him  fuch  a  one  as  he  is. 
Wife,  Holy,  Great,  Good,  Mighty,  and  always  prefent 
with  us. 

We  read  of  fpeaking  with  the  Tongues  of  A»gels,  and  '  ^''^'  '->•  • 
they  may  be  laid  to  do  lo  that  fpeak  of  God,  fo  as  to  make  IT^J  ^6  2, 
its  Praife  glorious. 

SECT.    II. 

AN  D  as  'tis  the  Angels  Work  ro  adore  and  pratfs  tlie 
Divine  Majefty,  fo  in  like  manner  aUo,  Jefus  Cbrijf, 
the  Red-jemer.  The  Lord  Jefus  Chriil  in  relped  of  his 
Divine  Nature,  is  one  with  the  Father,  and  equal  to  him, 
in  Power  and  Glory;  But  in  refpedl  of  his  Humane  Na- 
ture, and  as  Mediator,  he  acknowledges  hiinfelf  to  be 
Infer iour  to  his  Fdther,  My  Father  is  greater  than  L  Eiit 
tho'  he  be  fas  Mediator)  his  Father's  Servant,  and  Infe- 
riour  to  him,  yet  is  he  (fo  confidered)  advanced  above 
all  created  Beings,  Men  and  Angels,  being  made  Loid  of 
all.  The  Man  Chrifl:  Jefus  being  alio  God,  is  the  proper 
Objec5t  of  Divine  Woi  Ihip  and  Honour.  And  the  Apofiie 
tells  us,  that  when  God  lent  him  into  the  World,  he  ga'.e 
Command  that  all  the  Angels  flwuld  iiforfjip  him.  So  FItb.  1.6. 
^gatn  when  he  hrtngcth  m  his  firft  b( gotten  mto  the  M'orldy  be 
jays^  And  let  all  the  Angels  cf  (Jodworjhip  htm.  God  charged 
them  to  do  (o,  wherelore  no  queftion  they  did  fb,  for 
they  do  bis  Commandments  hearkening  to  the  voice  of  hu  words.  Pfal    103.  21 

CLq  2  '  And 


500  A  Difconrfe  of  Angds\ 

And  we  read  how  at  his  Nativity  an  Hoft  of  Angels  ap- 
peared to  the  Shepiierd?,    and  gave  their  Teliimony  to 
h.irn.      And   the  Angel  faiA^   Fear  yiot,  6cc.     For  wit 0  you  is 
hern  thif  day  m  the.  City  of  Davtd^  a  Sauiour  which  is  Chrifi- 
Luke  2.   10,    the  Lord.     And  fnddenly  there  w^s  vnth  the  Angel,  a  r?juItt-< 
ji,   13,  14-    tude  of  the  Heavenly  Ho  f^,   pratftjg  God,  ^c.   Axid  John  i^lh 
that  in  the  Vilion  he  h^d^   he  beheld,   ar,d  heard  the  vctce  of 
many  Angels  round  about  the  J  krone  y  and  the  Beafls  gnd  the 
Elders^    and    the  Number  of  them  71/as  Ten  7'houjand  times 
Ten  Tbottfand,    and   Tboufands  of  Thoujandi^  jaywg    7vith   a 
loud  voice,  Worthy  is  the  Lamb  that  -was  flain  (chat  is  'jefm 
Chrifi)  to  receive  fower^  and  riches,  andwtjdom,  and  Jlrengtb^ 
and  hsncur,  and  glwy^  and    bltffmg.     This  you  (ee   is  the 
Wo.  k  of  Angels,  to  give  Honour  to  Chrtfi,  and  to  exalt 
and  magnify  him.     And  we  find  them  with  much  Vene- 
ration, and  devout  AffccSuionj  conremplatin^  the  Myftery 
of  Chrtffy  and  fearching  into  if.     Wherefore  the  Apoftb 
1  Tim.  3.  i^'fays.  Without  controverfy  great  iS  the  my  fiery  of  godlinefs^  God 
was  manifefled  in  the  FleJI).     And  this  Myltery  (he  fays) 
was  not  only  preached  unto  the  Qentiles.,  but  feen  of  Angels, 
that  isj  lookc  upon  with  Adoration  and  devout  Affedioii. 
And  Veter^  fp^iking  of  the  things  delivered  to  us  by  the 
I  Pet.  I.  12.  Prophets  concerning  Ci6n;^,  fays,  which  things  the  Angels 
defire  to  look  into. 

Now  then  it  is  our  Duty,  and  it  belongs  to  a  Spiritual 
and  Angelical  Life  highly  to  prize  and  value  the  Know- 
ledge fasof  God,  lb)  oijcfus  Chri[t,  and  to  exercife  our 
minds  in  it.  This  is  a  Myftery  fo  profound  and  heavenly, 
as  will  find  us  Work  as  long  as  we  livj^  and  miniOer  to 
us  unconceivable  Pleafare,  as  we  grow  up  in  Acquaintance 
v/ith  it.  That  little  God's  People  have  attain'd  to,  they 
find  very  fweet,  but  there  is  much  more  in  Chrifi,  than 
the  mofl  knowing  Perfons  yet  fee.  There  is  a  depth  in 
him  that  cannot  be  fadiomed.  Unfearchable  riches,  as  the 
Apoftles  Word  is,  luch  as  a  Man  can 
•Av.t.x>'«^>'  f f-,  ^P^'  3, s-  ^.^    never  come  to  the  other  end  of.     We 

*  &   lyvi:   VCltlglum.      Quod   nulIlS       n     n     r     J  i  •       /->i     -n. 

vcaigUsindagaripotca  ^^^l  find  more  and   more  m  Chi  if}, 

the  longer  and  the  more  we  fludy 
him.  If  the  BlefTsd  Angels  were  Learners  (as  the  Apo- 
(tle  te(tifies)  and  perhaps  are  fo  flill,  as  to  this  Sublime 

Knowledge, 


their  Natnre^  Office  and  Minijiry.  301 

Knowledge,  how  Hiort  mult  the  hti\  Chriliians  on  earth 
come  ot  what  may  be  known.  Let  us  daily  fearch  and 
pry  into  this  Myiiery.  Let  us  look  into  it  with  Defire, 
a$  the  Anj^cls  do.  Let  us  welcome,  arid  make  gieat  ac- 
count of  whatever  further  Diicovery  oi  it  we  meet  with. 
A  little  oi  this  KriowUdge  is  more  worch  than  a  greac 
deal  ot  any  other  Knowlvi'ge.  Who  would  not  count  it 
well  worth  his  while  to  go  to  School  with  Angels,  and  to 
be  a  Learner  in  that  which  they  affcd  to  know. 

And  let  us  extol  and  m^ignify  Jems  Chrilt  in  his  Perfon 
and  Offices.  Lee  us  give  him  ail  the  Honour  that  is  due 
to  him.  God  hath  hi^^hly  exalted  him  for  this  end.  He 
hath  given  bim  a  name  fihuue  tvtry  name  (i.  e.  an  Eininency 
of  Dignity,  and  Power  above  all  Creatures^  that  at  the 
name  of  yeji46  every  Knee  jhould  how^  and  every  Tovgue  con- 

fejs i.  e.  all  Men  and  Angvlsgivc  him  Honour,  Wor- 

ihip  and  Praile.  He  mufi  have  the  fime  Honour  ^iven 
him,  tlut  is  given  to  God  the  Father  himfelf.  The  Father 
judgetb  no  wan,  bat  hath  committed  all  judgment  to  the  Son, 
that  all  wen  jh:uld  honour  the  Son,  as  the)  honour  the  Father, 
Joh.  5.  Nothing  coirjes  co  us,  but  by  his  hands.  No  man 
bath  fcen  God  at  a-ny  ttwe]  The  only  begotten  Son,  "who  ts  in 
the  bojom  of  the  Father  hi-  ha'h  declared  bun,  Joh.  i .  l8.  "* 

Hebrin^^eth  down  Gtd  to  us,  and  'tis  he  that  bringeth 
us  up  to  God.     /  am  the  "ivjy,  the  Truth  and  the  Life  (faith  Joh.  14.  5. 
Chrill)  r.o  man  con^tth  to  tht  Fatbtr  hut  by  me*     God   and 
finful  Mortal^  had   beci  t  )r  ever  Strangers  \i  Chrilt  had 
not  come     He  makes  P^jce.     He  prtcnres  Pardon.     H^Eph.  2.  15. 
iS  the  Lamb  of  God  that   tnketb  away  the  Sins  of  the    IVorld.  J       '   ^9' 
He  ts  the  only  Mediator  betVJtcn  God  and  Alan.     No  Enter-  i  Tim.  1.  5. 
courfe  with  GoU,  hue  thio'  him  ;  no  being  accepted  but  ^P^-  ^-  ^• 
in  him. 

Ele  is  the  King  of  Saints,  yea  vct[^.Cct(n\ivi  Univerfd  So- 
vereign Monarch  of  Heaven  and  Larth.  All  Fewer  ts  gi-  Mate.  28.  i3. 
ve^i  uhto  htm  m  Heaven  and  Earth.  What  Power  any  Crea- 
tures pretend  to  aiey  mult  deiive  from  iiim.  Earthly 
Kings  and  Princes  are  his  Subjeds,  who  is  Lord  of  al'. 
In  a  word,  he  is  Immanuii  God  with  us.  Now  let  us  ac-  Mrr.  i.  : ,. 
cordingiy  honour  him,  fceheve  in  him,  receive  his  Tcfti- 
mony,  snd  be  tubjei^  to  him.     Yea,  Uc  us  openly  con- 

fels 


302  A  Difcourfe  of  Angeh^ 

fefs  him,  and  vindicate  his  Dignity,  Authority,  and  Pow- 
er^ againfi  all  the  Enemies  of  ir. 

Our  Advcrfaries  the  Vnpifts  horribly  incroach  upon  his 
-Royalties.  They  (et  upother  Mediators^  Saints  and  Ange!5, 
ns  the  ancient  Heatliens  i\d  their  D£rn',n^.  They  take  his 
Kingly  Pow'er  from  him,  giving  it  to  their  ?ofs^  and  Bilhops, 
allowing  them  to  make  new  Laws  for  the  Church  that 
Chriii  never  made.  Let  us  abhor  whatever  approaches 
fuch  Impietyi 

Debauched  Chriftians  alfb  amongfl  our  felves  are  very 
enemies  to  the  Honour  of  Chrifl",  though  in  anocher  way. 
Phi!.  2.  18.  '^^f^y  "iiJalk^  of  whom  I  have  told  you  often ^  and  now  teU  you 
weeping,  that  they  are  enemies  to  the  Crofs  of  Chrifi,  They 
profane  his  (acred  Name  which  they  are  called  by,  they 
trample  on  his  Laws,  he  has  but  the  Name,  not  the  Pow- 
er of  a  King  among  them. 

The  Fafifis  dethrone  him  DoBrinally^  thefe  VraBtcaUy, 
Let  us  walk  worthy  of  Chriftj  perfeding  Holinefs  in  the 
Fear  of  the  Lord,  that  the  Name  of  Chrifi  may  be  glo- 
rified in  U5,  as  it  is  in  them  that  live  holily.  Thus  muft 
w/e  live  a  Spiritual  and  Angelical  Life,  in  Adoring  and 
Praifing  of  God,  and  Jefus  Chrift  the  Redeemer. 


A^ 


SECT.    III. 

S  the  Angels  are  adlive  in  Adoring  and  Praifing 
God,  fo  in  {ervwg  him,  in  doing  what  he  com- 
mands them  to  do.  How  they  are  Servants  of  God's  Pro- 
vidence in  this  World,  and  do  minifter  to  God,  and  Jc:(us 
Chrilt  the  Redeemer,  for  the  good  of  Men,  more  efpe- 
cially  of  the  Faithful  Servants  of  Chrift,  has  been  largely 
fet  forth,  in  the  foregoing  Difcourfe  :  Now  let  us  review 
what  hath  been  faid  of  this,  and  confider  it  more  through- 
ly, and  we  ihall  difcover  feveral  things  in  the  courfe  of 
their  Miniftry,  very  worthy  to  be  copied  out  by  us  in 
our  Lives.  The  things  I  purpofe  to  infiR  upon  are  thefe. 
Humility ^  Patience,  Charity,  Integrity,  Zeal^  Cor»ftar,cy. 
Mr.  BalU  I  will  begin  with  Humility,  which  (as  one  (ays)  is  the 

firf^,  fecond  and  third  thing  in  a  Chriilian  Life,  it  muli 
go  before,  accompany,  and  follow  all  our  Adions.    'Tis  a 

fingulai 


their  Nature^  O^ce  and  Minijiry.  303 

fingular  Ornament  to  be  put  on  whatever  a  ChiifHan  Is  a 

doing.     Be  cioatbed  with    Humility.      Oti.er    Virtues  iole  '  ^^^  5   *)• 

thtir  Beauty,  it  this  be  vvantin^/    Chrift  commends  this  ^*"^"  ^  '^* 

in  his  own  Life,  as  elpecially  to  be  imitated  by  us,  Learn 

of  me  for  I  am  meik  and  lowly.      And   the  Apollle  tells   us, 

that  tor  hii  humbling  himfelt  even  unto  Death,  God  highly  phil.  2.  g,  j. 

exalted  birfj.     To  be  humble,  lowly    and  condefcendmg, 

makes  a  Man's  Converlation  very  pleafing  and  acceprabb 

both  CO  God  and  Men.     Therefore  the  Apoflie  earnellly 

prefius  if.    xVitfid  not  high  th'mgt^  but  cortdejctnci  to  mtn  cf  h-w  R-.ni  12.  i5. 

e^ate. 

There  are  different  Eibtes  and  Conditions  of  Men  here 
in  this  Woild,  iome  are  rich,  fbme  poor,  foii-ie  bond, 
Ibme  free,  ibnie  high,  (ome  low.  Thele  Civil  Difiin- 
dions  or  Differences  are  not  wholly  to  be  difregarded. 
Religion  does  not  take  away  all  Conilderation  of  them, 
but  it  does  leffen  the  regard  of  them  in  certain  cafes,  ic 
judges  them  to  be  fuch  little  things  as  are  not  to  be  flood 
upon,  when  we  have  any  good  before  us  to  be  done. 

The  Difciples  of  Chrift  while  they  were  yet  but  No- 
vices  in   Cfiridianity^  wonder'd  to  fee  their  Mafter  dif- 
courfing  flngly   with  a  poor  Sam^ritane   Woman.     They  Joh.  4.  27. 
counted  it  was  a  thing  beneath  him  : 
But  we  fee  he  would  not  fland  upon       E>xo,uf'Jvj««.    i  yn.  5  5-  SignK. 

luch  a  Point,  when  he  had  an  Oppor-     J,""°^^^^  j  ;^^^''  °''f^"*-  J^  ^^^ 

c    x^  .        I         r      I  1       r  Knors  as  delicate  curious^'omei 

tunny  of  domg  her  Soul  good.     Let     ufc  to  do  of  ribbons  to  adorn  thdr 

proud  Flefll  think  what    it  will    to   the      Heads  or  B)dic5.     As   if  Humility 
contrary,   it    is   a  noble,   graceful,   and      were  the  Omjment  of  every  Grace, 
well- becoming  thing  for  Perfons  of  fu-     ^''"^^'^  -/-Vk.t«  fum  .a v.^.v^a^ 
periOLir  Quality  to  be  lowly  and  con-     ^>;j^,  live  ornari  cAin  Efich^^mo^ 
defcending,  to  (loop  fometimes  to  Fa-     Oat.  cin 
miliarity  with  Perfons  much   beneath 
them,  and  to  put  their  hands  to  any  inferiour  Work^  when 
need  requlreth  it. 

It  is  fiid  of  yllphofjfus  (a  King  not  very  well  liked  of  by 
fome)  that  when  he  (aw  a  poor  Man  pulling  his  Beall 
cut  of  a  Ditch,  he  put  his  hand  to  help  him,  after  which 
his  Subjeds  ever  loved  him  much  the  better.  We  read, 
Rom,  12.  16.  Condejcend  to  men  of  Iomj  eflate.  Others 
aanllate  it,  Stoop  to  thtntrs  low,   and  mean.     This  accords 

beXl 


504  ^  Difcourfe  of  Angels^ 

befl  with  the  Words   immediately   foregoinpi,  Mnd  not 
high  things^  v-iv^xd  dhhti  toI^  -mr-^.p^.^y  why  not  the  fame  Gen-- 
der  with  v-lv^xd  ?  And  fo  'tis,  Mind  not  high  things,  but 
condcfcend  or  ftoop  to  low  things,  /.  e.  Any  mean,  inte- 
riour  Offices,  when  others  Neceffities  calU  for  the  fame. 

How  much  are  mortal  men  beneath  the  Blefled  Angels  I 
Yet  are  they  hufy  at  work  with  them,  and  for  them. 
There  is  no  Offic?  fo  mean  but  Angels  are  ready  to  un- 
dertake ir,  when  their  help  is  needed.  They  will  vifit 
poor  Cottages,  and  nafty  Prifons,  and  Dungeon?.  They 
will  attend  upon  the  pooreft  Beggars,  as  they  did  on  La- 
z,arus.  Our  proud  hearts  will  be  apt  to  fugged  to  us  in 
many  Cafes,  'tis  unbefeeming  our  Quality,  to  do  fo,  or  fo. 
But  if  Angels  count  not  fuch  Works  beneath  them,  why 
ftould  we  ? 

Oh  let  us  learn  from  Angels  to  ferve  one   another  in 

Gal.  $.  15.  Love.  Brethren  ("fays  ihe  Apoftle)  ye  have  been  called  un^ 
to  Liberty y  only  ufe  not  Liberty,  for  an  occafion  to  the  Flejh^  but 
by  Love  ferve  one  another.  He  that  is  not  bound  to  ferve 
by  any  Civil  tye,  may  be  by  Charity  obliged  :  Tho'  he 
be  not  bound  to  men,  yet  may  he  be  to  God.     We  are 

2  Cor.  4. 5.  your  Servants  ("fays  ?aul)  for  Jefusfake.  Taul  was  no  Ser- 
vant, but  a  Free  man,  he  was  born  1  Free  man,  and  was 
well  bred  ;  yet,  hear  what  he  f^ys,  Jho^  1  am  free  from 
aU  men,  yet  have  I  made  my  felf  a  Servant  unto  all  men^  that 
I  might  gain  the  more.  Being  a  Free  man  by  Birth,  and 
Privilege,  he  became  a  Servant  of  Choic". 

Nor  fhould  any  count  this  a  Difparagement,  for  Angels 
condefcend  more  than  fo.  But  enough  of  this  here,  ha- 
ving faid  fomewhat  of  it  before. 

S  E  C  T.    IV. 

ANother  thing  in  the  Angels  which  we  are  to  imitate 
is    Taitence,  and  long  /offering :    Bearing  with,  and 
forbearing  one  another. 

We  mult  expcdfometimes  to  meet  with  that  which  is 

provoking  from  (uch  as  we  have  to  do  with  here,  even 

from  (uch  as  need  our  help.     But  what  fays  the  Apoflle? 

Rom.  12.  21.  Be  not  overcome  of  evjl^  hnl   overcome  evil  with  good.     Bs 

kind 


their  Nainre^   Office  and  Minijiry.  50^ 

kind  eve  to  anotbtr^  tender  hearted^  forgiving  one  another ^  even 
as  God  for  Chrtfi^s  fake  bath  forgiven  yen.  And  again,  Tut  ^P^-  4-  ^'• 
on  therefore  {as  the  EleB  of  Godj  Holy,  and  Beloved)  Bowels 
ofmercy^  kindnefi^  bumblemfi  of  mmd^  meeknejj,  long-fi^ffer-^^'^'  ^  '"»'>• 
$ngy  forbearing  one  another^  and  forgiving  one  another ^  &c. 
This  is  becoming  Chriilians ;  And  it  ihould  make  us  like 
a  patient  forbearing  Temper  the  better,  becaufe  Angels 
are  (uch  fignal  Examples  of  ic.  We  cannot  think  Pa- 
tience to  be  Pufillanimity  (as  (bme  proud  Spirits  do)  when 
thole  Heavenly  Spirits  are  Patterns  of  it. 

How  unkind,  how  froward  and  peeviih  do  the  Holy 
Angels  find  fintul  Mortals,  when  they  have  to  do  with 
them,  and  yet  they  leave  them  not  but  bear  with  them. 
When  the  Angels  came  to  deliver  Lot  and  his  Wife  and 
Family  from  the  Flames  that  were  to  deftroj  5f?^ow,  how 
did  they  linger,  till  thofe  beneficent  Spirits  were  fain  to 
lay  hands  on  them,  and  forcibly  bring  them  forth  of  the  Gen.  i^  \6. 
City. 

Hagar  took  an  ill  courfe,  when  in  a  pet  (he  ran  away 
from  her  Mifirefs.     Such  Irregularities  muft  needs  be  di- 
Ifafteful  to  their  Holy  Angels,  yet  even  then  an  Angel  Gen.  \6.  7 
kindly  vifited  her, 

Ijhmael  had  done  very  naughtily  in  mocking  of  Ifaav, 
yet  prefently  thereupon  an  Angel  came  to  relieve  him  in  gcd.  21. 
his  Extremity. 

How  rebellious  were  the  Ifraelttes  in  the  Wildernefs  ? 
And  yet  the  Angels  provided  them  Manna  then,  daily. 

Y-ea,  how  full  of  abominable  Wickednefs  is  the  whole 
World  r  And  yet  the  Angels  are  ftill  bufy  in  it  for  the  good 
of  it.  as  Servants  of  Gods  Providence.    'Tis  (I  confels)  as 
Servants  of  God's  Providence  that  Angels  manage  things 
here,  he  has  not  delivered  up  the  Government  of  the  World 
to  them,  tho'  he  ufts  them  in  it :  And  'tis,  I  think,  a  good 
realbn  that  one  gives  why  God  commits  not  the  Difpolal 
of  all  things  intirely  to  Angels,  namely,  ''  That  we  can  Mr.  Chxmocl^. 
'^  fcarcely  think  their   finite  Nature  capable  of  fo  much 
'^  Goodnels,  as  to  bear  the  innumerable  Debaucheries, 
**  Viilanies,  Blafphemies,  vented  in  one  Year,  one  Week, 
**•  one  Day,  one  Hour  throughout  the  World. 

R  r  Their 


306  A  Difconrfe  of  An^els^ 

Thwr  Tj^A  for  their  Creator  would  likely  move  f fiem 
to  greater  and  more  fpeedy  Severicy,  than  is  now  i](ed. 
Wherefore  Jniinite  Goodnels  Oill  holds  the  Htini  in  his 
own  hand,  and  gives  the  Angels  Inftrudions  what  to  do, 
when  to  fifike  and  when  to  fpare,  and  they  execute  his 
Commands  moO  pundually  :  But  their  Patience  muft 
needs  be  much  exercifed  while  they  have  to  do  with  fo 
very  many  wicked  ones. 

One  (ays,  *^  The  Angels  ore  ofren  with  us  asPhyfjcians 
''  are  with  thofe  that  have  fiUhy  Ulcers,  they  ftop  their 
''  Ncfes  and  adminifler  the  Medicine:  So  do  they.  Our 
"  Si^b  extremely  offend  them,  as  they  do  God/  yet  their 
**  Obedience  to  God^  and  Love  to  us,  keeps  tfaemflea- 
"  diiy  to  us. 

Oh  let  us  learn  more  Tendernefs  towards  others !  Lee 
us  not  be  eafily  provoked,  but  flow  to  Anger.  Lee  us 
deal  with  men  not  aiway  as  they  delerve,  but  rather  as 
they  need,  for  (o  the  Angels  do. 


A 


S  E  C  T.    V. 

Third  Virtue  which  we  fiiould  learn  the  exercife  of 
from  Angels  is  Charity,  Angels  aie  ever  at  work 
for  us,  they  are  Guarding  of  U5,  Purveying  for  usj  Teach- 
ing, Admonidiing,  Comforting.  They  ceaie  not  to  be 
relieving,  and  affiftingofus,  lome  way  or  other,  they  are 
ever  doing  us  good :  So  that  we  have  in  them  an  excellent 
Pattern  for  bur  Charity*  The  Apoftle  Jobnx.\\^t  breaths 
nothing  elfe  alnioft,  but  Love  in  hisEpiflles,  does  in  a 
few  words,  dir&ft  the  Exercife  of  it.  Myhttk  CbtUreny 
1  Joh.  2.  18.  ^^^  "^  '^^^  ^^'^^  ^^  Word^  neither  in  Tongue^  hut  in  Deed  and  m 
Truth.  Not  tn  IVord^  that  is,  not  only  in  Word.  'Tis  a 
barren  Charity  that  yields  nothing  but  good  Word?,  fair 
and  pitying  Speeches :  It  hath  little  Power,  if  it  can  com* 
mand  the  Tongue  only  and  not  the  hand.  To  love  there* 
fore  in  Word  and  Tongue  is  not  enough.  Well,  How 
then  muft  we  love?  Why  it  muft  be  l^^yw  ^  rtXHO^V,  i.  e.- 
In  Deed,  or  Work,  and  in  Truth.  That  is,  with  Hand, 
and  Heart.  Let  us  love  others,  ^yu  in  Works  and  Deeds. 
Let  us  exprefi  our  Love  in  cheerful  Beneficence,  doing 

.       all. 


their  Nature^  Office  atid  Minijiry,  :^oy 

A\  the  good  we  can  for  others :  Feeding  the  hungry, 
Cioathiog  the  nAked,  Helping  the  diltreircd,  Vififingche 
Fatlieriels  and  Widow.  To  do  good,  and  ^mtxu?j:£a'e,  for- 
get not  (lays  the  Apoille)  ^cr  with  jucb  Sacrifices  God  u  "Wtll 
pleajed.  Read  and  conhder  what  the  Apoftic  James  fdth. 
Chap.  2.  IS",  16.  If  a  Brother  or  Stflvr  be  naked  f  and  defittute 
of  daily  foody  and  one  of  you  fay  unto  them  d'.part  in  peace  j  he 
y§u  warmed^  and  filled ^  notwithfianding  you  give  ihcvi  no: 
thofe  things  that  are  needful  to  the  Uody^  "wLtit  dnb  it  profit  1 
This  is  to  love  in  Word  only.  Whojocver  hath  this  Wcrlds 
good^  and  [eeih  hts  Brother  hath  need^  and  jhntttlj  up  hu  Bow-  i  Joh.  ^.  17, 
els  of  Compajfion  from  hm^  ii..  Apolllc  fays,  Ht  bath  not 
the  Love  of  God  in  him.  G  jcl  v:c:i!"ows  more  upon  lome 
than  upon  others,  that  they  may  [i.c  an  advantage  ot 
attaining  ths  Honour  of  imirating  his  Beneficence.  We 
mult  not  monopoh'zs  Gods  Goodnels  ro  o.r  Icl'/es,  eat* 
ing  our  Morlels  alone.  The  ApoIHe  compiains  ot  it  as  a 
great  indecorum  that  all,  that  is,  the  Gjne.alitv,  fought  thetr 
own  things.  They  minded  their  private  advantag^js,  ca«  Phil  2.  11 
ring  little  what  became  of  others.  Angels  Imploymenc 
is  a  Miniftry  for  Men.  Let  us  affed:  to  be  like  unto 
them. 

Are  they  our  Guardians,  Let  us  be  Guardians  one  to 
another,  every  one  ersdeavouring  to  defend  the  Names, 
Eftate?,  and  Perfons  of  orhers  all  we  can.  Open  thy  mouth  Pr^^-  ?i-  8  f . 
for  the  dumby  tn  the  canfe  of  all  fuch  as  are  appointed  to  de- 
ftruHton  (fays  Solomm)  Plead  the  Caufe  of  the  poor  and 
needy. 

Are  they  (viz,  the  Angels j  Purveyors  for  us.^  Let  us 
deal  our  Bread  to  the  Hungry,  and  bring  the  poor  ihat  is 
caft  out  into  our  Houfes,  and  when  we  fee  the  Naked  ^^«'  58.  7. 
cover  him,  and  not  hide  our  felves  from  our  own  Flefh. 
Do  they  teach  and  tutor  us,  excite  us  to  our  Duty,  keep 
us  from  finning,  comfort  us  in  our  Sufferings  ?  Lee  us  do 
the  like  for  others.  Let  our  Lips  be  alway  dropping  Ibme 
good  thing.  Confider  one  another  to  provoke  one  ano- 
ther to  love  and  good  Works,  Warn  thole  that  are  un- 
ruly, comfort  the  feeble  minded,  fupport  the  weak. 
There  is  Charity  exercifed  towards  mens  Souls,  ^s  well 
as  their  Bodies,  and  the  Angels  Miniltry  extends  to  both, 

Rr  2  as 


o 


8  A  DifcoHtfe  of  Angels^ 


as  has  hztu  plentifully  (hewed.  Thus  we  fliould  love  2s 
Angels  do,  ^y(p  in  Work.  And  (o  we  muft  alfo  rtXw9«A 
Rom.  12.  ^.  jfj  XiQth.  Let  Love  be  without  Dtffimulation  ffays  che  Apo- 
Itle)  AvvTny^^zi.  Let  it  not  be  a  mere  piece  of  Pageantry^ 
a  Flouriih,  and  ftew,  to  get  us  Credit,  but  let  it  be 
hearty  and  unfeigned.  The  Greek  Word  is  render'd  un- 
feigned,  in  i  Pef,  i.  22.  where  is  mentioned  of  unfeigned 
Love  of  the  Brethren.  Defign  not  your  own  Praireor 
Profit. 

FirBy  Let  it  not  be  to  be  (i^n  of  Men,  So  our  Saviour 
I*ktr.  ^.  ?,4  Chrilt  teaches  touching  Alms.  When  tkou  ilo[t  Alms^  let 
not  thy  left  band  know  what  thy  right  band  dctb^  that  thine 
Alms  way  he  tn  Jccrct.  Angels  do  ail  their  good  turns  (or- 
dinarily) in  an  invifibie  way,  they  do  all  unfeen,  they 
feek  not  their  own  Praife,  but  our  Profit.  In  Ezektel's 
Eick.  I.  8.  Vifion,  they  are  reprefented  as  having  the  hands  of  a 
Man,  but  their  hands  were  under  their  Wings.  Angels 
A<5t ions  are  feen,  but  not  their  hands:  Tnefe  thej  pur- 
pofely  conceal,  keeping  them  under  their  Wings.  So  do 
they  conceal  their  Names  too.  We  find  not  the  Names 
of  above  Two  Angels  in  all  the  Word  of  God.  An3 
when  Manoah  would  have  known  the  Angels  Name  that 
appeared  to  him,  he  refufed  to  tell  him,  Jttdg.  13.17, 18. 

Our  Saviour  Chrift  fays,  Let  your  hgbt  jo  fiine  before 
men,  that  they  may  [ee  your  good  -works.  He  doth  not  lay, 
that  they  may  fee  }ou,  but  that  they  may  fee  your  Works. 
We  fhould  make  our  Works  vifible  and  notable,  but  not 
our  felves,  fo  do  the  Bleffed  Angel?. 

Again  in  your  Ads  of  Beneficence,  defign  not  any  ad- 
vantage to  your  felves.     Some  are  liberal  in  hope  of  an 
anfwcrable   Requital,  expecting  as   much   again.     Hear 
what  Counfel  Chrift  gives  touching  Invitations,  'tis  as  ap- 
-  ,  plicable  to  all  Ads  of  Beneficence.     When  thou  makejt  a 

Dinner^  or  a  Supper^  call  not  thy  Frtends^  nor  thy  Brethren, 
nstther  thy  kin/men,  nor  thy  rich  neighbours,  left  they  alfo  bid 
thee  again,  and  a  recomptnce  be  made  thee.  We  mult  not 
make  Merchandize  and  Traffick  of  our  Charity.  Angels 
well  know  poor  Mortals  can  make  them  no  Requital  for 
the  good  Offices  they  do  them,  and  yet  are  thev  molt  li- 
beral of  them.    Let  our  Charity  be  like  their?. 

SECT, 


their  NatHre^  Office  and  Minijiry.  309 

SECT.    VI. 

ANother  thing  that  ws  may  learn  from  Angels,  yshte- 
gTt!)^  Univerfaltty ^^Vid  Punclualnefi  ofob(dimce  to  God  5 
Commands.  They  keep  precifely  to  their  Inltrucftion?,  and 
fail  not  to  (sc  about  and  do  whatever  God  puts  them  upon. 
The  Pfahiiilt   lays.  They  are  Minilters  of  his  that  do  his 
Pleafure.     Tbey  do  bis  Commandments  hearkening  to  the  voice  ^^*^  *-3    2-» 
of  his  words.    They  never  difpute  any  of  his  Orders,  what  ''" 
he  bids  them   do,   they  difparch  without  delaying  or  d-- 
muning  at  all,  let  the  Service  b^  what  it  will.      Oh  that 
there  were  in  us  fuch  an  Heart,  to  follow  the  Lord  faily, 
as  'tis  (did  CaUl^  did.    But  we  are  for  fome  Work,  and  not  ^^mb.  14. 2^ 
for  other  fome  :    We  are  for  ealy,   honourable,  gainful, 
fafe  work,  but  not  for  laborious,  painful,  expenfjve,   and 
(uch  as  expofes  to  danger,  or  difgrace :  This  will  not  (o 
eafily  go  down  with  us. 

Epbraim  was  for  treading  out  ih?  Corn,  but  not  for 
plowing,  as  the  Lord  (ays,  by  the  Prophet  H:{ta.  Epbratm  '^^^'  >^"  *»• 
/;  an  Hetfer  that  a  taught,  and  kvetb  to  tread  out  the  Corn, 
&c.  And  why  fo  ?  Why  the  Ox  or  Heifer  that  treads  out 
Corn,  was  not  to  be  muzzled,  but  might  take  its  mcu^h 
iuU  when  it  lifted  while  in  that  work:  But  it  was  r>ot  (a 
in  Plowing,  there   was  no    biting.     When  our    Saviour 
Chrifl  faid  to  the  young  Man,  Go  fill  all  thou  baji-,   ^nd^'^^'  ij.2r,22- 
give  to  the  Foor^  be   went  away  forrowful,  for  he  ba.d  great 
fojjeffions.    This  is  (hameful  patching  with  God,     1  confefe 
the  holy  Angels  have  here  great  advantage  of  U5.    No  Work 
is  painful  ro  them,  they  do  all  with  eale,  nor  do  they  fuffer 
any  damage  or  lofs  by  any  Service  they  perform.    They 
have  no  Incereft  of  theirs  that  may   b^  prejuciced  one  jot 
by   their   auendaiice  on  th;;ir  Work  :  Bat  'tis  otherwKe 
with  us.     Some  VVorks  that  are  enjoin'd    us,  cannot  be 
done  without    Pain   and  Trouble  in   &^Q  Flefli,   and  we 
may  (uffer  much  for  well-doing,   we  may    fuffer   in  our 
Names,  in  our  ElUtes,  in  our  Perlon?.     Wherefore  our 
Saviour  Chriii  fays,    thst  he  that  wiil  f-^-ilow   him  muft^ 
deny  himleU^  and  cake  up  his  Crols. 

Whethej' 


210  ^  Difcourfe  of  Angehy 

Whether  it  may  be  faid  that  Angels  exercife  a  kind  oi 
Self-denial  in  fome  of  their  Miniltries  to  mortal  Men^ 
even  in  fuch  as  are  (b  much  beneath  them,  or  feem  to  be, 
I  ftiall  not  difpute  :  'Tis  but  improperly  they  can  be  fakf 
to  do  foj  and  when  they  do,  'tis  without  any  piin  or  lofs 
to  them.  But  to  our  Flefli,  or  outward  Man,  there  is  a 
real  Burthenfomnefs  in  fuch  Ads  of  Self-denial  as  we  arc 
Ibmetimes  called  to.  Yet  I  nuy  fty  alfo,  that  they  are 
all  the  while,  eafy  and  grateful  to  the  Spirit,  fo  far  as 
'tis  renewed,  even  as  the  Angels  Work  is  to  them.  The 
Spirit  indeed  is  ready  (fays  Chrift  )  hut  the  Flejh  ts  weak. 
The  Flefh  is  weak  and  weary,  is  pain'd  and  tir'd,  this 
cannot  be  helpti  but  let  it  be  fo,  while  the  Spirit  yields 
not  at  all,  we  keep  our  Innocency.  But  when  the  Spi- 
rit becomes  weary,  and  unwilling,  and  withdraws  from 
any  commanded  Service,  this  is  highly  culpable. 

A  Man  can  never  juftify  his  Obedience  to  God,  unlefi 
Pfil  119. 1  '^  ^^  univerfal.  Then  (fays  Da'vid)  Jhall  I  mt  be  afljatKeJ, 
when  I  have  reffeU:  to  all  thy  commandments.  Such  an  in- 
different Refped  do  Angels  carry  to  all  God's  Commands. 
The  Reafon  they  have  for  doing  is  their  great  Mafter's 
Will,  and  where  this  is  the  reafon  of  doing,  one  thing 
will  be  done  as  well  as  another.  If  we  do  fome  things 
commanded,  ani  not  other  fome,  as  we  lift,  we  do  not 
God's  Will  but  our  own^  and  ferve  not  God,  but  our 
felveg. 

Indeed,  fo  far  as  the  Love  of  God  is  perfe<5led  in  us, 
God's  Will  and  ours,  are  in  all  things  one,  and  the  fame. 
And  the  Angels  Wills  ever  are  fb.  And 'tis  not  fo  much 
an  external  Law  that  moves  them,  as  a  moff  free  Prin- 
ciple within,  even  their  own  Nature,  and  they  do  all  they 
do  with  Pleafure,  and  of  Choice,  as  feeing  it  good  fo  to 
do.  And  this  is  that  more  excellent  -way  which  the  Apolllc 
would  fhcw  the  Gorinthiam,  i  Cor.  12.  jr. 

Now  when  this  Internal  Principle  moveth  a  Chriflian 
to  adion,  nothing  that  is  commanded  will  be  declined^ 
for  he  will  fee  the  fame  Goodnefs  in  all  that  is  command- 
ed, which  will  move  him  to  chufe  to  obey  ,*  and  in  obey- 
ing,  he  will  do  his  own  Will  as  well  as  God's.  The  Spi- 
rit of  that  holy  Man  of  God,  was  in  a  more  than  ordi- 

fiary 


their  Nature^  O^ce  and  Mirtijiry.  3 1 1 

nary  Elevation,  thnt  prayed,  Fir,t  ^uolnnrof  mea  Dowine. 
Let  mv  Will  be  done  Lord.  What  was  God's  Will,  was 
his  Willalfo. 

Thus  to  lerve  God  in  Univerfal  Obedience,  of  fee 
Choice,  is  to  do  God's  Will  on  Earth  as  it  is  done  in  Hea- 
ven, for  which  Chrill  teaches  us  to  pray,  and  at  which 
we  Ihould  be  aiming. 

SECT.    vir. 

TFIE  Fifth  Particular  imitable  in  thofe  Miniflring 
Spirits,  is  their  Zejl  and  Dtligefice.  The  Apoflle 
would  have  Chriflians  not  to  bejlotbful  m  bufinefi,  but  ftr-  ^^^*  12.  u. 
vent  in  Spirit^  ftrving  the  Lord,  oKyt\^^,  which  we  render 
(lotbful,  fignifies  one  that  is  a  Loiterer,  that  makes  no  haft 
to  difpatch  Bufinefs.  l^kw  fignifies  boiling  hot :  one  that  is 
loin  Spirit,  will  not  loiter  and  linger,  but  be  diligent 
and  expeditious.  Of  Jpollos  it  is  faid,  that  being  fervent  A^*  ^S«  2$, 
w  Spirit,  he  taught  diligently  the  things  of  the  Lord. 

The  Angels  are  called  Seraphims^  from  burning  heat : 
And  the  Plklmifl  fays.  He  wade  his  Minijlers  aflammg 
fire\  which  may  be  faid  of  Angels,  both  for  the  Ardency 
of  their  Love  and  Zeal,  and  for  their  Agtlity  and  Quick- 
nefs  in  difpatch  of  Bufineff. 

For  the  Ardency  of  their  ^f^/,  warmth  of  AfFedion,  and 
invincible  Refblution  in  working.  They  are  intent  upon 
their  work,  and  alway  warmly  go  about  it.  The  Love 
of  God  is  flaming  forth  in  all  they  do :  Such  a  Fire  is 
burning  in  them,  as  eafily  confames  and  makes  riddance 
of  whatever  flands  in  their  way. 

With  fuch  warmth  fhould  we  go  about  every  work  of 
God,  not  dully  and  heavily,  not  with  Hefitancy  and  a 
divided  Heart,  but  with  Hearts  fully  fee  to  do  it :  So  fhould 
we  pray,  hear,  and  do  every  good  work.  It  is  faid  of 
our  Saviour  Chrift,  that  in  bis  Agony  be  prayed  more  ear-  Luke  22. 44. 
neflly.  Not  with  a  greater  Intention  of  Love  to  God 
than  at  other  times  (for  Chrift  received  at-  the  firfi  fuch  a 
Fulnefs  of  all  Grace  as  was  uncapable  of  any  further  de- 
grees) but  there  might  be  higher  Expreflions  of  his  more 
peife<^  Love  and  Zeal,  at  one  lime^  thati  at  another ; 

and 


512  ^  Difcourfe  of  Argels^ 

and  ib  there  were  at  this  time.  He  was  now  in  an  Ago- 
ny, .md  the  Evils  he  had  before  him  nidking  more  Im- 
predion  on  his  hum.uie  Nacure,  he  IWcarin^  Drops  of 
Blood,  theie  were  higher  Exprefltons  of  his  Earneftnet. 
Grctius  (iys,  that  in  his  former  Prayer,  'uer.  59,  40.  he 
did  hut  fall  on  his  Knees,  but  in  this  he  fell  to  the  Earth 
on  his  F.ice,  as  may  be  gatheied  from  the  other  E'vange- 
lijfs,  Buc  tho'  Chrifl  was  not  capable  of  praying  with 
more  inward  warmth  at  one  time  than  at  another,  yet 
we  are ;  and  Ihould  be  endeavouring  to  come  as  near 
as  we  can  to  chat  Pcrfeclion  tliac  was  rtlvvay  in  him. 

Paal  commends  Epaphraj  for  la^^ouring  in  Prayer  fer- 
vently, d'^wi^iuivo^  c**  7ru?  '5^o^gt/;Kt<f,  being  in  a  kind  of 
Extafy  and  Rapture  in  his  Prayers. 

And  fo  would  the  Apoftle  have  Chriftians  love  one  ano- 

ther,  UrivMi  fervently.     The  word  fignifies  with   all  their 

mi^hr,    vehemently.      So  have  fervent  Charity  among 

I  Pet.  4.  8,    your  felves,  dyt^lw   \KTivvi  an  extended  or  itretched  out 

Charity. 

ApoUos  in  his  Preaching  (as  was  noted  beforej  was  ^kcc^ 

AdlsiS.  25.    7w   ^nvjjLctVy  fervent  or  boiling  hot  in   Spirit.     And   fo 

would  the  Apoitle  have  Chriftians  to  be  in  hearing,  ^s- 

Hcb.  2.  I.      ^lo^yjiotos  ^QTi'/Hv  to  give  more  earnefi  heed.    Thus  fhould 

Chriftians  be  in  all  Exercifes  of  Godlinefs. 
Rev.  3. 16.         God  loves  not  a  Laodicean  Temper.     He  is  Tick  of  their 
Services,  that  are  neither  hot  nor  cold. 

The  Fire  muft  be  kept  burning  on  the  Altar.     And  the 
Gal.  4,  18.      ApofHe  fays,  *T',s  good  to  be  zealoyjl/  affeded  alway,  in  a 
good  thing.     Good  works  are  quite  marred  in  doing,  when 
we  do  them  not  with  warmth. 

Again,  Angels  are  compared  to  Fire  for  their  Agility 
and  Quicknefs  in  difpatch  of  Bufinefs :  They  loiter  and 
linger  not,  but  are  diligent  and  expeditious.  They  are 
Itill  going  from  one  work  to  another,  as  they  finilh  them, 
they  are  never  idle. 

'Tis  (aid  of  the  living  Creatures  in  Ez,ektels  Vifion, 
Chap.  1 .  7hat  they  ran,  and  returned^  as  the  appearance  of  a 
Flajh  of  Lightnings  ver.  14.  By  the  Living  Creatures  An- 
gels are  meant,  as  has  been  ihewn.  Now  what  can  be 
more  quick  and  fpeedy  in  Motion  than  a  Flalh  of  Light- 
ning ? 


theit  Nature,  Office  and  Minipy.  3  i  3 

ning  ?  Tis  from  one  end  oi  the  Heavens  to  the  other  m 
the  twinkling  of  an  Eye.  'Tis  faid,  'uer,  12.  Jbey  turned 
not  when  th^y  went.  This  Verfe  (eems  to  contradia  the 
other,  but  it  do(h  not  (o  indeed.  They  went  ftreight  on 
their  way,  nothing  could  ftop  or  make  them  turn  back, 
n  >ching  could  divert  them  till  they  had  bron^ljc  their  wo  k 
to  an  ilTue  ;  This  is  the  meaning  o\^jcr.  12.  They  turned 
not  when  they  went,  i.  e.  They  went  on  with  their  work, 
-ind  with  the  Speed  of  Lightning,  till  they  had  tinifhed  ir : 
Bac  when  they  returned  ro  him  that  lent  them,  to  give 
an  account  of  their  work,  and  to  receive  new  Commands, 
and  that's  the  meaning  o^  ver.  14. 

Oar  Motion  in  G  )d's  Service  fhould  be  like  the  Motion 
of  the  Angels,  dired  and  fpeedy.  If  it  be  not  dired  it 
cannot  be  as  (peedy  as  it  fhould  be.  No  time  mull  be  loft 
in  wandring  or  roving.  Many  that  do  not  turn  back  yet, 
turn  afide,  but  our  work  lies  to  doing  all  the  while  we 
divert  to  Impertinencies.  When  Chrift  fent  forth  his  Dif 
ciples,  he  charged  them^  Salute  no  man  by  the  way,  Sach  Luke  lo,  4. 
ceremonious  Salutations  as  were  in  ufe  c  1  .  ^i  m  4  ^  •  * 
among  the  Ea[iern  People,  could  not     pop^j^,,  ^^^  fi,^„n,  Icvi  ^^ftu, 

be  without  the  lofi  of  much  time  :  For  verborc,  fed  multls  percunftatio- 
as  Grotius  notes,  They  were  not  wont  nibns,bonirq;  omnibus  trahebanmr, 
to  (ilute  with  a  light  gefture,  or  word,     °°°  ^nc  muhis  corporis  ricxion^ 

,  -^iii-i  bus,  ofcuJis,  ampkxibus.    Qrot. 

but  entertamd  one  the  other  with  ma-  ^ 

ny  Cringings,  Embraces,  and  KiffeSj  and  with  feveral 
QiieiHons,  &c. 

Now  Ibch  Luxuriances  of  Coiirtefy  Chrift  forbids,  as 
a  wafling  of  time.  His  meaning  is  nor,  that  he  would 
have  them  to  be  uncivil  to  fuch  as  they  met  with,  forbear- 
ing all  faluting,  but  to  prefer  their  Bufmefs  before  any  tri- 
fling Dlverfions,  that  fome  entertain  themfelves  with 
when  they  meet. 

Oh  what  little  toyi/h  things  do  devour  abundance  of 
our  Time,  that  is  given  us  for  better  Purpofes. 

Some  load  themfelves  with  (i^ch  a  multitude  of  worldly 
BuimelTcs,  that  they  have  little  iclfure  for  the  work  of 
God,  and  their  Souls,  cumbering  themfelves  (as  Mary  did) 
with  (o  many  things,  that  the  one  thing  neceffary  cannot 
fee  duly  minded. 

S I  Others 


314  ^  Difcotirfe  of  Atigels^  S^c. 

Others  more  idly  lofe  their  time  in  Sports,  in  needle/s 
Vi(its,  and  unprofitable  Tatde.  They  are  pl^}  ing  when 
they  iliou  d  be  praying. 

Angels  a-e  ^W^y  at  their  wo  k  ^  Bur  rhefe  are  feldom 
at  their?.  Wrrk  out yonr  Salvation  (lays  tiie  Apoftlej  with 
fear  and  trcmllmg.  knd  give  diligence  to  wake  your  Calling 
and  Eie&ton  fure.  A^ain,  walk  ciTcumJpetilY^  not  as  fools 
but  as  wife  J  redcemmg  the  tiwe,  ilen^  is  a  Chriltian's  work, 
which  niuft  be  plyed,  md  no  rimeloih 

Oh  how  do  we  linger  in  Gods  work,  and  put  it  ofF 
from  time  to  rime  1  They  in  Haggai  fay^  The  time  to  ^utld 
Hag.  I.  2.  ^^^  Lords  houfe  is  not  yet  come.  Tney  thouj^ht  they  might 
do  it  better  hereafter.  'Twas  time  to  build  their  own 
Houfes,  but  not  to  build  God's  yet.  God  fays,  To  day^  3cc. 
we  think  to  Morrow,  or  hereafter  will  ferve  the  turn. 

Oh  Friends!  God  affeds  Speed  in  his  Service.  And 
Angels  they  are  fwift  as  Eagles,  yea  as  Lightning,  they 
lofe  no  time,  fo  neither  ihould  we,  but  imitate  their  2^al 
and  Diligence. 

SECT.     VIII. 

Lafilyj^nn  HE  Confiancy  und  Unweariednefs  in  their  Mi- 
JL  niftry  fhould  be  a  Pattern  for  us  in  ferving 
God.  Tho'  they  be  ever  at  work,  yet  are  they  not  in  the 
Oal.  6.^,  ieail  tired  with  it.  Let  us  not  be  weary  of  well- doings  fa>s 
the  Apoftle.  If  we  be  weary  in  our  Bodies,  yet  we  ihould 
not  in  our  Spirits.  Some  Services  will  unavoidably  tire 
tho  Body,  but  iuch  Wearinefs  is  none  of  our  Sin,  if  our 
Spirits  be  not  tired,  but  we  continue  patient  in  well-doing. 
Angels  are  as  fielh  and  lively  at  the  end  of  a  Work  as  a: 
the  beginning  of  it,  and  when  they  have  done  it,  look 
out  for  new  Imployment.  Their  Motion  in  going  forward 
about  their  Work,  and  in  returning  for  new,  is  (aid  to  bs 
as  the  Appearance  of  a  Fla[h  of  Ltghtnivg,  One  Sin  hcs 
Men  for  another,  and  they  are  never  weary  of  that  Trade  : 
Why  fhould  not  one  Duty  fit  us  for  another. 

FINIS, 


Books  PrinteJ  fir,  ani  Sihl  hy  Tho,  Parkhurft,    at   the  Bible  and 
Three  Cru'Ai.s  //;  Cheap li-.e,  mar  Alercers  L'h-ppJ. 

1.  f^Y  Though'. I'uhieis  f'.r  the  Moj row,  wi'.fi  tn  Appendix  con- 
V-^  ccriiing  tht  Iinini'diate  dc(ifC  of  foreknowing  ihit  gs  to  come, 
1.  The  Redeemers  Tears  wepi  over  It.lt  Soul.s,  m  i  Treacile  on 
Lukf.  19-  4J ,  42-  ^'i'^^  =*"  ApaerjJix  w.'l).Teiri  lomcv^  nar  is  o.cafio- 
nally  diiLOUried  corvreroirg  the  \\n  againlt  ihe  H-A)  Gho/\,  and  hjw 
God  IS  faid  [O  wiilihe  Salvation  of  them  that  peiilli. 

3.  Of  Charity  in  reference  to  oihcr  Alms  Cms. 

4.  A  Sermon  directing  what  we  arc  to  do  after  a  (bid  Eriniiiry, 
whether  or  no  we  truly  love  God. 

5.  Two  Sermons  Preach'd  upon  rhefe  words.  Tullyonr [elves  t:  God. 

6.  A  Funeral  Sermon  for  Mrs.  EJlher  Sampfon^  late  Wife  oi  Herry 
Sampfin  Dr.  ofPhyfick,  who  died  Nov.  24.  1689. 

7.  The  Carnalicy  of  Religious  Contention,  in  Two  Sermons, 
Preached  at  the  Merchant's  Ledure  in  Br?a<ifireet, 

8.  A  Calm  and  Sober  Enqairy  concerning  the  Po.Tibility  of  a 
Trinity  in  the  God- head,  in  a  Letter  to  a  Perfon  of  Worth  ;  occa- 
fioned  by  the  lately  Publi(hcd  ConfiJerations  on  the  Explications  of 
the  Dodrinc  of  the  Trinity.  By  Dr.  iVallis,  Dr.  Sherlcck,  Dr.  Cud- 
worth,  &c.  Together  with  cerrain  Letters  (hitherto  unpiibhfhed) 
formerly  written  to  the  Reverend  Dr.  fj^allij  on  the  fame  Subjedl. 

9.  A  Letter  ro  a  F.-ienJ  concerning  a  Poftfcript  to  the  Defence  of 
Dr.  SherlocI{S  Notion  of  the  Trinity  in  Unity,  relating  to  the  Calm 
Enquiry  on  the  fame  Subjed. 

10.  A  View  of  that  pan  of  the  lare  Ccnfiderations  add  reft  to  RfT. 
about  iheTrinity,  which  concerns  the  Sober  Enquiry  on  that  Stfbjecfl, 

I  f .  A  Funeral  Sermcin  on  the  Death  of  that  pious  Gentlewoman 
Mr.  Judeth  Hammond,  late  Wife  of  the  Reverend  Mr,  George  Ham- 
tncnJ,  Minifter  of  the  Gofpel  in  London. 

11.  Mr.  B^chard  Adams,  Funeral  Sermon. 

13.  Mr.  Mat thetv  Mead' i.  Funeral  Sercnon. 

14.  The  Redeemers  Dominion  over  the  Invilible  World.  Tfaefe 
Fourteen  publifhed  by  Mr.  John  Hoir,  Miniller  of  the  Gofpel. 

The  Fountain  of  Life  open'd,  or  a  Difplay  of  Chrill  in  in  his  Efien- 
tial  Mediatorial  Glory  ;  containing  Forty  two  Sermons  on  various 
Texts.  Wherein  the  Interpretation  ofour  Redemption  by  Jefus  Cbrifl 
is  orderly  unfolded,  as  it  was  begun,  carried  on,  and  hnilhed  by  his 
Covenant,  Tranfadion,  myrterious  Incarnation,  folemn  Call  and  De- 
dication, bleffed  Offices,  deep  Abafement  and  fuperemineot  Advance- 
ment. 

A  Treaiife  of  the  Soul  of  Man,  wherein  the  Divine  Original,  ex- 
cellent and  immortal  Nature  of  the  Soul,  are  opened  ;  its  Love  and 
InciifiaiioiJ  10  tbe  Body,  with  the  neceflity  of  ir»  Separation  from  i?, 

conHdercit 


cottfidered  ind  improved.  Tbe  Exiflence,  Operiiions  atid  St::^r«  of 
feparated  Souls  both  in  Heaven  and  Hell  immediately  after  Deatb, 
ilTerted,  difcuired  and  varioully  applied.  Divers  knotty  and  difficuic 
QyeftioDS  about  departed  Souls,  both  Philofophicarand  Theoligical, 
Itaied  and  dcrermin'd. 

The  Method  of  brace  in  bricgliig  home  the  Eternal  Redemption, 
contrived  by  the  Father,  acd  accoojpliiied  by -the  Son^  i^ro' the 
Effedual  Application  of  the  Spirit  unto  God's  £iedl,  being  the  Se- 
cond Part  ot  Gofpcl  Redemption. 

The  Divine  Condudt  or  Myftery  of  Providence,  its  Being  and 
Efficacy  tlferted  and  viadicatcd  :  All  tbe  Methods  of  Providence 
in  our  Courfe  of  Life  open*d,  with  diredlions  how  to  apply  and  im- 
prove them. 

Navigation  Spititualiz'd,  or  a  new  Compafs  for  Seamen,  con- 
fifting  of  Thiity  Two  Points  of  pleafani  Obfervaiions,  profitable 
Applications,  ferious  Refiedions,  til  concluded  with  fo  many  fpiri- 
lual  Poems,  (^c. 

A  Saint  indeed,  the  great  Work  of  a  Chriilian. 

A  Touchftone  of  Sincerity,  or  Signs  of  Grace,  and  SympioffiS  of 
fiypocrifie,  being  the  fccond  part  of  the  Saint  indeed. 

A  Token  for  Motirnersj  or  Bouodaries  for  Sorrow  for  the  Deaih 
of  Friends. 

Husbandry  Spiriiualiz*d,  or  the  Heavenly  ufe  of  Earthly  things. 
All  rhcfe  Nine  by  Mr.  John  Flavel. 

1.  A  Plain  Method  of  Catecbifing,  with  a  Preparatory  Carecbifm, 
fliewing  that  Minifters,  Parents,  and  Matters,  ought  to  be  faithful 
Teachers  of  the  Firfl  Principles  of  tbe  Chriftian  Dodrine  ;  and  that 
ihc  ignorant,  Young  and  Old,  ought  lo  be  diligent  Learners  of  the 
Firft  Principles  of  the  Chrifliao  DocSliine,  by  Thcmas  Doolittle  M.A. 

'  In  compafTion  to  the  Ignorant  both  YouDg  and  0»d.    Tbe  fourth  E- 
dfiion  compared  by  the  Author  with  his  Manufcript. 

2.  The  Believeis  Duty  towards  the  Spirit,  and  the  Spirits  Office 
towards  Believers  •  or  a  Difcourfe  concerning  Believers  norgricvirg 
the  Spirit,  and  the  Spirits  fealing  up  Believers  to  the  Day  of  Re- 
demption :  Grounded  on  Ephef  4.  30.    By  Henry  Hickman,  B.  D. 

3.  Primjtia  Syna^ogcg',  a  Serirson  Preacb'd  at  Ipftvtch,  April  tbe 
26.  1 700.  at  the  opening  of  a  new  EretSed  Meeting-Houfe.  By 
John  Fearfax,  A.  M. 

Sermons  Preacb'd  before  the  Society  for  ^eforwatiin  of  Manrersf 
Mr.  Bur^eJJes,  Mr.  Silvefiers^  Mr.  Howes^  Mr.  Spademans,  Mr.  Old- 
field,  Mr.  Chadrwichj,  Mr.  Whitlockj,  Mr.  Barrets,  Mr.  I^y tiers,  Mr. 
lajlorSj  Mr.  Har dings. 

A  Difcourfe  of  Spirirual-mindednefs. 

The  Do(5Vrineof  ibc  Trinity. 

Of  Mornfication  of  Sin  in  Believers. 


J' 


A^